From 9f595beb888c011904a7cd4b0642d9215bcb1ed5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 20:50:56 +0000 Subject: [PATCH 002/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ab05e073bc..aae859f31a 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1538,7 +1538,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 20 x9h5 grammar-connect-logic-result οὖν 1 come together Here, **So then** introduces an inference or result from the “divisions” and “factions” mentioned in [11:18–19](../11/18–19.md). If your readers would misunderstand **So then**, you could more clearly state what it draws an inference from. Alternate translation: “So then, since you have factions,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 11 20 xe65 figs-doublet συνερχομένων…ὑμῶν ἐπὶ τὸ αὐτὸ 1 come together Here Paul uses both **come together** and **in one place** to emphasize the physical unity of the Corinthians when they meet. He does this in order to contrast this physical unity with the disunity that their eating practices show. If your language does not use two similar phrases for emphasis like Paul does, then you could use just one phrase and indicate the emphasis in another way. Alternate translation: “when you are all together” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 20 dse7 figs-explicit οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν 1 it is not the Lord’s Supper that you eat Here Paul does not explicitly state that the Corinthians **come together** in order to **eat the Lord’s Supper**. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating **the Lord’s Supper**, but what they are doing does not actually count as **the Lord’s Supper**. If your readers would misunderstand **it is not to eat the Lord’s Supper**, you could state more explicitly that the Corinthians thought that they were eating **the Lord’s Supper**, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 21 gvln translate-unknown τὸ ἴδιον δεῖπνον προλαμβάνει 1 it is not the Lord’s Supper that you eat This could refer to: (1) how some of the Corinthians were receiving food “before” others were. This could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Or, it could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Alternate translation: “receives the food that was prepared for him ahead of time” or “eats his own supper before others receive enough food” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 11 21 gvln translate-unknown τὸ ἴδιον δεῖπνον προλαμβάνει 1 it is not the Lord’s Supper that you eat This could refer to: (1) how some of the Corinthians were receiving food “before” others were. This could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Or it could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Alternate translation: “eats his own supper before others receive enough food” or “receives the food that was prepared for him ahead of time” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 21 ljb3 figs-gendernotations ἴδιον 1 it is not the Lord’s Supper that you eat Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a non-gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 21 g0su figs-idiom ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul repeats **one is** to introduce two of the results that come from **each one** taking **his own supper first**. He does not mean that only **one** person is **hungry** or **drunk**, and he does not mean that these are the only two options. If your readers would misunderstand this form, you could use a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 21 fbmb figs-explicit ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If your readers would misunderstand a contrast between being **hungry** and **drunk**, you could state all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]]) From a3b25dcd2f420eb068e5ac49ab595242bcb28aeb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 21:08:18 +0000 Subject: [PATCH 003/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index aae859f31a..35c36d14e7 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1544,11 +1544,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 21 fbmb figs-explicit ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If your readers would misunderstand a contrast between being **hungry** and **drunk**, you could state all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 22 f8ht figs-rquestion μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν? 1 Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we do have houses.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “you definitely have houses in which to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 pcxz figs-explicit μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν? 1 With this question, Paul implies that the eating behaviors he criticized in the last verse could be appropriate in one’s own “house.” Paul’s point here, then, is that if they want to “take their own suppers first” ([11:21](../11/21.md)), they should be eating at their own **houses**. Behavior at the Lord’s Supper needs to be different. If your readers would misunderstand why Paul asks this question, you could state more explicitly that it connects back to how the Corinthians are eating at the Lord’s Supper. Alternate translation: “do you certainly not have houses in which you can eat and drink in any way you like” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 22 hvkv figs-doublenegatives μὴ…οὐκ 1 The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the question even more negative, which in this case expects a strong positive answer. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) +1CO 11 22 hvkv figs-doublenegatives μὴ…οὐκ 1 The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the question even more negative, which in this case expects a strong positive answer. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) 1CO 11 22 zl1h grammar-connect-words-phrases ἢ…καταφρονεῖτε 1 to eat and to drink in The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have **houses in which to eat and to drink**. With **Or**, then, Paul introduces the incorrect alternative: they could **despise the church of God and humiliate those who have nothing**. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would you not despise” or “Rather, do you despise” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 11 22 am33 figs-rquestion ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας? 1 Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we do not want to do these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “However, you are the ones who despise the church of God and humiliate those who have nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 fshq grammar-connect-words-phrases καὶ καταισχύνετε 1 Here, **and** introduces the specific way in which some of the Corinthians **despise the church of God**. If your readers would misunderstand the function of **and** here, you could use a word that more clearly indicates a specific example or a means. Alternate translation: “by humiliating” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 11 22 d2cm figs-hyperbole τοὺς μὴ ἔχοντας 1 despise Here, **those who have nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those who **have nothing**. If your readers would misunderstand this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 11 22 d2cm figs-hyperbole τοὺς μὴ ἔχοντας 1 despise Here, **those who have nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those who **have nothing**. If your readers would misunderstand this exaggeration, you could qualify Paul’s claim and express the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 11 22 nz88 figs-rquestion τί εἴπω ὑμῖν? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we know that you are going to rebuke us.” If your readers would misunderstand this question, you could express the idea with a strong statement about what Paul is going to say. Alternate translation: “You know what I am going to say to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 uv6z figs-rquestion ἐπαινέσω ὑμᾶς ἐν τούτῳ? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 qc27 figs-doublet ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ! 1 What should I say to you? Should I praise you? Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers might misunderstand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: [[rc://en/ta/man/translate/figs-doublet]]) From 3efb7c1478450ba445ec3588e6d3a3c97f607c60 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 21:12:57 +0000 Subject: [PATCH 004/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 35c36d14e7..9c40c0b25c 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1552,7 +1552,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 22 nz88 figs-rquestion τί εἴπω ὑμῖν? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we know that you are going to rebuke us.” If your readers would misunderstand this question, you could express the idea with a strong statement about what Paul is going to say. Alternate translation: “You know what I am going to say to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 uv6z figs-rquestion ἐπαινέσω ὑμᾶς ἐν τούτῳ? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 qc27 figs-doublet ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ! 1 What should I say to you? Should I praise you? Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers might misunderstand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 11 23 av31 ἐγὼ…παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ 1 For I received from the Lord what I also passed on to you, that the Lord This could refer to: (1) how Paul learned the tradition he is about to recount indirectly **from the Lord**. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “I received from those who knew the Lord what the Lord himself did, which” (2) how Paul learned the tradition directly **from the Lord**. In other words, **the Lord** himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what” +1CO 11 23 av31 ἐγὼ…παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ 1 For I received from the Lord what I also passed on to you, that the Lord This could refer to: (1) how Paul learned the tradition he is about to recount indirectly **from the Lord**. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “from others who knew the Lord I received what the Lord himself did, which” (2) how Paul learned the tradition directly **from the Lord**. In other words, **the Lord** himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what” 1CO 11 23 xgh4 translate-unknown ἐν τῇ νυκτὶ ᾗ 1 For I received from the Lord what I also passed on to you, that the Lord Here, **on the night** states that the events that Paul will describe all happened “during” one specific **night**. Use a natural way to refer to “during the night” as the time in which events occur. Alternate translation: “during the night when” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 23 iy93 figs-explicit ἐν τῇ νυκτὶ ᾗ παρεδίδετο 1 For I received from the Lord what I also passed on to you, that the Lord Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see [Matthew 26:14–16](mat/26/14.md); [Mark 14:10–11](mrk/14/10.md); [Luke 22:3–6](luk/22/03.md)). After Jesus ate with his disciples and spent time praying, Judas leads the religious leaders to Jesus, and they arrest him (see [Matthew 26:47–50](mat/26/47.md); [Mark 14:43–46](mrk/14/43.md); [Luke 22:47–48](luk/22/47.md); [John 18:2–12](jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If your readers would misunderstand what **on the night in which he was betrayed** refers to, you could use a footnote to explain the context or include some short extra information. Alternate translation: “on the night in which he was handed over to die” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 23 c197 figs-activepassive παρεδίδετο 1 on the night when he was betrayed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Jesus**, who was **betrayed**, rather than focusing on the person doing the “betraying.” If you must state who did the action, Paul implies that “Judas Iscariot” did it. Alternate translation: “Judas betrayed him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From fcf63e8c3ca70e622e2974f7bdca670f211ffd55 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 21:14:29 +0000 Subject: [PATCH 005/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9c40c0b25c..8a7fc7189e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1553,8 +1553,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 22 uv6z figs-rquestion ἐπαινέσω ὑμᾶς ἐν τούτῳ? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 qc27 figs-doublet ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ! 1 What should I say to you? Should I praise you? Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers might misunderstand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 23 av31 ἐγὼ…παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ 1 For I received from the Lord what I also passed on to you, that the Lord This could refer to: (1) how Paul learned the tradition he is about to recount indirectly **from the Lord**. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “from others who knew the Lord I received what the Lord himself did, which” (2) how Paul learned the tradition directly **from the Lord**. In other words, **the Lord** himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what” -1CO 11 23 xgh4 translate-unknown ἐν τῇ νυκτὶ ᾗ 1 For I received from the Lord what I also passed on to you, that the Lord Here, **on the night** states that the events that Paul will describe all happened “during” one specific **night**. Use a natural way to refer to “during the night” as the time in which events occur. Alternate translation: “during the night when” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 11 23 iy93 figs-explicit ἐν τῇ νυκτὶ ᾗ παρεδίδετο 1 For I received from the Lord what I also passed on to you, that the Lord Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see [Matthew 26:14–16](mat/26/14.md); [Mark 14:10–11](mrk/14/10.md); [Luke 22:3–6](luk/22/03.md)). After Jesus ate with his disciples and spent time praying, Judas leads the religious leaders to Jesus, and they arrest him (see [Matthew 26:47–50](mat/26/47.md); [Mark 14:43–46](mrk/14/43.md); [Luke 22:47–48](luk/22/47.md); [John 18:2–12](jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If your readers would misunderstand what **on the night in which he was betrayed** refers to, you could use a footnote to explain the context or include some short extra information. Alternate translation: “on the night in which he was handed over to die” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 11 23 xgh4 translate-unknown ἐν τῇ νυκτὶ ᾗ 1 For I received from the Lord what I also passed on to you, that the Lord Here, **on the night** states that the events that Paul will describe all happened “during” one specific **night**. Use a natural way to refer to “during the night” as the time in which the events occur. Alternate translation: “during the night when” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 11 23 iy93 figs-explicit ἐν τῇ νυκτὶ ᾗ παρεδίδετο 1 For I received from the Lord what I also passed on to you, that the Lord Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see [Matthew 26:14–16](mat/26/14.md); [Mark 14:10–11](mrk/14/10.md); [Luke 22:3–6](luk/22/03.md)). After Jesus eats with his disciples and spends time praying, Judas leads the religious leaders to Jesus, and they arrest him (see [Matthew 26:47–50](mat/26/47.md); [Mark 14:43–46](mrk/14/43.md); [Luke 22:47–48](luk/22/47.md); [John 18:2–12](jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If your readers would misunderstand what **on the night in which he was betrayed** refers to, you could use a footnote to explain the context or include some short, extra information. Alternate translation: “on the night in which he was handed over to die” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 23 c197 figs-activepassive παρεδίδετο 1 on the night when he was betrayed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Jesus**, who was **betrayed**, rather than focusing on the person doing the “betraying.” If you must state who did the action, Paul implies that “Judas Iscariot” did it. Alternate translation: “Judas betrayed him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 23 gkv2 figs-extrainfo ὁ Κύριος Ἰησοῦς…ἔλαβεν ἄρτον 1 on the night when he was betrayed Beginning here and continuing in [11:24–25](../11/24.md), Paul tells the story of what is often called “The Last Supper.” This is Jesus’ last meal with his closest disciples before his death, and Paul narrates some things that he said and did during this last meal. Since Paul himself states the details, you should not need to state anything more explicitly than he does. The story of “The Last Supper” can also be found in [Matthew 26:20–29](mat/26/20.md); [Mark 14:17–25](mrk/14/17.md); [Luke 22:14–23](luk/22/14.md). (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 11 24 e19d translate-unknown ἔκλασεν 1 he broke it Here, “breaking bread” refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. If your readers would misunderstand **he broke it**, you could use a word or phrase in your language that refers to how people eat bread. Alternate translation: “he split it up” (See: [[rc://en/ta/man/translate/translate-unknown]]) From a5ab3ea4f703cb70da1071293d77e51cdd17c224 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 21:52:26 +0000 Subject: [PATCH 006/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 8a7fc7189e..73b892469e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1570,7 +1570,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 25 sw0n figs-metaphor τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι 1 the cup Here Paul refers to how Jesus identified the **cup** as **the new covenant in my blood**. This figure of speech has been interpreted in a number of ways. The wine in the **cup** could somehow become Jesus’ **blood**, or Jesus’ **blood** could be present in some way when people drink from the **cup**, or the wine in the **cup** could represent or memorialize Jesus’ **blood**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This cup represents the new covenant in my blood” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 25 j2qc figs-metaphor ἐν τῷ ἐμῷ αἵματι 1 the cup Here, **in my blood** is a spatial metaphor that could refer to: (1) how the **new covenant** has been inaugurated or initiated by Jesus’ **blood**. Alternate translation: “initiated by my blood” (2) how the **cup** can be identified with **the new covenant**. Alternate translation: “because of my blood” or “because it contains my blood” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 25 z54e writing-pronouns τοῦτο ποιεῖτε 1 Do this as often as you drink it Here, **this** could refer to: (1) doing what Jesus has done, including everything he did with **the cup**. Alternate translation: “Perform this ceremony” or “Do these things” (2) just drinking from the **cup**. Alternate translation: “Drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 11 25 dy4s writing-pronouns ὁσάκις ἐὰν πίνητε 1 Do this as often as you drink it Here, **it** refers to **the cup** and thus also the drink inside **the cup**. This does not mean that believers are supposed to **Do this** every time they drink from any cup. Rather, whenever they **drink** from **the cup** in the context of the **remembrance** of Jesus, they should **Do this**. If your readers would misunderstand what **as often as you drink it** means, you could identity more clearly what **it** means. Alternate translation: “as often as you drink from the cup” or “as often as you drink from the cup in this ceremony” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 11 25 dy4s writing-pronouns ὁσάκις ἐὰν πίνητε 1 Do this as often as you drink it Here, **it** refers to **the cup** and thus also the drink inside **the cup**. This does not mean that believers are supposed to **Do this** every time they drink from any cup. Rather, whenever they **drink** from **the cup** in the context of the **remembrance** of Jesus, they should **Do this**. If your readers would misunderstand what **as often as you drink it** means, you could identity more clearly what **it** means. Alternate translation: “as often as you drink from the cup in this ceremony” or “as often as you drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 11 25 lfb6 figs-abstractnouns εἰς τὴν ἐμὴν ἀνάμνησιν 1 the cup If your language does not use an abstract noun for the idea behind **remembrance**, you could express the idea by using a verb such as “remember.” Alternate translation: “to remember me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 25 oic7 figs-metonymy ἐμὴν 1 the cup When Jesus here refers to **me**, he is referring more specifically to what he has done and will do for his followers, particularly how he is about to offer himself for them. If your readers would misunderstand **me** and think that Jesus is just speaking about personal memory, you could clarify that **me** refers to particular actions done by **me**. Alternate translation: “of what I am doing for you” or “of how I am going to die for you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 11 26 zveq figs-metonymy τὸ ποτήριον 1 until he comes Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If your readers would misunderstand **cup**, you could more explicitly refer to what would be in the **cup**. Alternate translation: “what is in this cup” or “this wine” (See: [[rc://en/ta/man/translate/figs-metonymy]]) From 59527a5768862e14ea37782585752a8df6da598c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 21:58:51 +0000 Subject: [PATCH 007/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 73b892469e..f28dc4a94d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1582,7 +1582,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 27 z6en figs-explicit ἀναξίως 1 eats the bread or drinks the cup of the Lord Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If your readers would misunderstand **in an unworthy manner**, you could use a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 27 d51p figs-idiom ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου 1 eats the bread or drinks the cup of the Lord Here, **guilty of** could introduce: (1) what the person is **guilty of** doing. Here, that could be “profaning” or “dishonoring” the **body and the blood of the Lord**, or it could be participating in killing **the Lord**, which his **body** and **blood** signifies. Alternate translation: “guilty of dishonoring the body and the blood of the Lord” or “guilty of spilling the Lord’s blood and piercing his body” (2) whom the person has wronged. Here, that would be **the Lord** himself, particularly as he offered his **body** and **blood**. Alternate translation: “guilty of sinning against the Lord in his body and blood” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 28 mwzr figs-imperative δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. 1 examine In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand these words, you could express the idea by using word that do not have gender or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand these words, you could express the idea by using word that do not have gender or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 28 ih78 figs-infostructure οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω 1 examine Here, **in this way** introduces both **let him eat** and **let him drink**. If your readers would misunderstand and think that **let him drink** is a separate command, you could combine the two statements more closely, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 11 28 hzac figs-idiom ἐκ τοῦ ἄρτου ἐσθιέτω 1 examine Here, to **eat from** something means to **eat** some of that thing. If your readers would misunderstand **eat from**, you could use a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 29 gqd2 figs-metaphor μὴ διακρίνων τὸ σῶμα 1 without discerning the body Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 842c20f818081a74cc7884943d6e9bdb37d71c3a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 22:13:03 +0000 Subject: [PATCH 008/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f28dc4a94d..a188ea6e0c 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1590,19 +1590,19 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 29 x3n8 figs-abstractnouns κρίμα ἑαυτῷ 1 without discerning the body If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges him” or “the fact that God will judge him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 29 optf figs-gendernotations ἑαυτῷ 1 without discerning the body Here, **himself** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 30 kbi6 figs-doublet ἀσθενεῖς καὶ ἄρρωστοι 1 weak and ill Here, **weak** refers in general to lack of physical strength without specifying a cause. On the other hand, **sick** refers specifically to lack of strength caused by sickness or illness. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for weakness or illness. Alternate translation: “{are} weak” or “{are} sick” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 11 30 vx5t figs-euphemism κοιμῶνται 1 and many of you have fallen asleep Paul is referring to the deaths of **many of you** as having **fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fallen asleep**, you could use a different polite way of referring to deaths or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +1CO 11 30 vx5t figs-euphemism κοιμῶνται 1 and many of you have fallen asleep Paul is referring to the deaths of **many of you** as having **fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fallen asleep**, you could use a different polite way of referring to deaths, or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 11 31 jg7v grammar-connect-condition-contrary εἰ δὲ ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has already stated in the last verse that the Corinthians are being **judged**, which means that **we** are indeed **judged**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “But were we to actually examine ourselves” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 11 31 j6ml figs-explicit ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is speaking about **examining ourselves** in the context of the Lord’s Supper, as the similarity of this statement to [11:28](../11/28.md) shows. If your readers would misunderstand that Paul is still speaking about **examining** in the context of the Lord’s Supper, you could state this explicitly. Alternate translation: “we were examining ourselves at the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 31 egl8 figs-activepassive οὐκ ἂν ἐκρινόμεθα 1 we will not be judged If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **judged** rather than focusing on the person doing the “judging.” Alternate translation: “God would not judge us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 32 ruq5 figs-activepassive κρινόμενοι…ὑπὸ Κυρίου 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person **being judged** instead of focusing on **the Lord**. Alternate translation: “the Lord judging us” or “when the Lord judges us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 32 s2ax grammar-connect-time-simultaneous κρινόμενοι…ὑπὸ Κυρίου, παιδευόμεθα 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here, **being judged** and **we are disciplined** happen at the same time. The phrase **we are disciplined** gives the function or purpose of **being judged**. If your readers would misunderstand how these two phrases relate, you could express their relationship explicitly. Alternate translation: “when we are judged by the Lord, we are disciplined” or “being judged by the Lord is how we are disciplined” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 11 32 c8qi figs-activepassive παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **the Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 11 32 gr2a figs-synecdoche τῷ κόσμῳ 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here Paul uses **world** to refer primarily to the humans that are part of the **world** who do not believe in Christ. If your readers would misunderstand the meaning of this word, you could translate **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) +1CO 11 32 gr2a figs-synecdoche τῷ κόσμῳ 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here Paul uses **world** to refer primarily to the humans that are part of the **world**, those who do not believe in Christ. If your readers would misunderstand the meaning of this word, you could translate **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 11 33 igek figs-gendernotations ἀδελφοί 1 come together to eat Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 33 maa7 grammar-connect-time-simultaneous συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here, **coming together to eat** is the situation in which the the Corinthians are to **wait for one another**. If your readers would misunderstand the relationship between these statements, you could clarify that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 11 33 bvhq figs-explicit συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here Paul implies that they are eating the Lord’s Supper. If your readers would misunderstand this implication, you could state it explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 33 nky5 figs-explicit ἀλλήλους ἐκδέχεσθε 1 wait for one another Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring their own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 34 zowl grammar-connect-condition-hypothetical εἴ 1 let him eat at home Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) +1CO 11 33 nky5 figs-explicit ἀλλήλους ἐκδέχεσθε 1 wait for one another Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring one's own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 11 34 zowl grammar-connect-condition-hypothetical εἴ 1 let him eat at home Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 11 34 aw3r figs-explicit εἴ τις πεινᾷ 1 let him eat at home Here, being **hungry** indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be **hungry** enough that they are not waiting for everyone to receive food, or they could be **hungry** for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated [11:21](../11/21.md) and [33](../11/33.md). Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 34 v2uh figs-imperative ἐν οἴκῳ ἐσθιέτω 1 let him eat at home Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 11 34 jjqd figs-gendernotations ἐσθιέτω 1 let him eat at home Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From aa795598a3ac042f2ed5c5ac76e576f11eb95196 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 26 Jul 2022 22:20:09 +0000 Subject: [PATCH 009/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 28 ++++++++++++++-------------- 1 file changed, 14 insertions(+), 14 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index a188ea6e0c..bad375474f 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -270,7 +270,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 14 i8jw grammar-connect-logic-contrast δὲ 1 Here, **But** introduces a new part of Paul’s argument, and it also introduces a contrast with how Paul and those with him speak by the power of the Spirit in [2:13](../02/13.md). Unlike Paul and those with him, the **natural person** does not have the Spirit and does not use spiritual words. If your readers would misunderstand **But**, you could leave it untranslated or use a word that introduces a contrast. Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 2 14 hq3u translate-unknown ψυχικὸς…ἄνθρωπος 1 unspiritual person The phrase **the natural person** describes a person who does not have God’s Spirit. If your readers would misunderstand the meaning of this phrase, you could express the idea by using a word or phrase that describes someone who has not received God’s Spirit. Alternate translation: “the person without the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 2 14 cve2 figs-genericnoun ψυχικὸς…ἄνθρωπος, οὐ δέχεται…αὐτῷ…οὐ δύναται 1 General Information: Paul uses the words **person**, **him**, and **he** to speak of people in general, not one specific man. If your readers would misunderstand the meaning of these words, you could use a form that indicates people in general in your language. Alternate translation: “any natural person does not receive … to him or her … he or she is not able” or “natural people do not receive … to them … they are not able” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 2 14 vvju figs-gendernotations αὐτῷ…οὐ δύναται 1 Here, the words translated **him** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **him**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “to that person … that person is not able” or “to him or her … he or she is not able” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 2 14 vvju figs-gendernotations αὐτῷ…οὐ δύναται 1 Here, the words translated **him** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **him**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “to that person … that person is not able” or “to him or her … he or she is not able” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 2 14 fye5 figs-activepassive μωρία…αὐτῷ ἐστίν 1 If it would be more natural in your language, you could reverse the structure and make **him** the subject of a verb such as “think” or “consider.” Alternate translation: “for he thinks that they are foolishness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 14 gwe3 figs-activepassive πνευματικῶς ἀνακρίνεται 1 because they are spiritually discerned If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **discerned** rather than focusing on the person doing the “discerning.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “people can only discern them spiritually” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 14 vznr πνευματικῶς ἀνακρίνεται 1 Alternate translation: “they are discerned by the power of the Spirit” or “they are discerned by people who are indwelt by the Spirit” @@ -278,7 +278,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 15 gcv7 figs-genericnoun ὁ…πνευματικὸς ἀνακρίνει…αὐτὸς…ἀνακρίνεται 1 Paul uses the words **spiritual one** and **he himself** to speak of people in general, not one specific man. If your readers would misunderstand the meaning of these words, you could use a form that indicates people in general. Alternate translation: “any spiritual person discerns … he himself or she herself” or “spiritual people discern … they themselves are discerned” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 2 15 ap89 figs-hyperbole τὰ πάντα 1 Here Paul uses **all things** as an exaggeration that the Corinthians would have understood to emphasize that the **spiritual one** can discern God’s gifts and the message of the gospel. Paul does not mean that every **spiritual** person is able to discern everything there is to know. If your readers would misunderstand this exaggeration, you could express the idea by using a phrase such as “many things,” and express the emphasis in another way. Alternate translation: “many things indeed” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 2 15 ji5n figs-activepassive αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who is **discerned** rather than the person doing the “discerning.” Alternate translation: “no one discerns him himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 2 15 ypl6 figs-gendernotations αὐτὸς…ἀνακρίνεται 1 Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he himself**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 2 15 ypl6 figs-gendernotations αὐτὸς…ἀνακρίνεται 1 Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he himself**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 2 15 zg4b figs-explicit αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται 1 Here Paul wishes to say that it is impossible for someone without the Spirit to properly understand or make judgments about the person who does have the Spirit. If this implication would be missed by your readers, you could make it more explicit that Paul is speaking about the impossibility of someone without the Spirit “discerning” someone with the Spirit. Alternate translation: “he himself cannot be discerned by anyone who is not spiritual” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 2 15 ndi1 figs-rpronouns αὐτὸς…ἀνακρίνεται 1 Here, **himself** focuses attention on **the spiritual one**. If **himself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he is discerned” or “he indeed is discerned” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) 1CO 2 16 ye98 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces proof from Scripture to support what Paul has said about the “natural person” and the “spiritual” person in [2:14–15](../02/14–15.md). If your readers would misunderstand this connection, you could use a word or phrase that indicates that Paul is introducing proof. Alternate translation: “You can tell that these things are true, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -340,7 +340,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 8 ydx8 figs-genericnoun ὁ φυτεύων…ὁ ποτίζων 1 Just as in [3:7](../03/07.md), when Paul speaks of **the one who plants**, he has himself in mind. When he speaks of **the one who waters**, he has Apollos in mind. This is clear from what he says in [3:6](../03/06.md). However, he is now speaking in more general terms. He does not mean just **one** person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase **the one who** would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 3 8 fsj6 figs-ellipsis ὁ φυτεύων…ὁ ποτίζων 1 Paul never states what it is that someone **plants** and that someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 3 8 za43 figs-metaphor ἕν εἰσιν 1 are one Paul here speaks as if the **one who plants** and the **one who waters** are the same person. He speaks in this way in order to: (1) show that the **one who plants** and the **one who waters** do the same kind of work with the same goal in mind. Alternate translation: “share a common goal” or “do the same kind of work” (2) state that the **one who plants** and the **one who waters** have equal status. Alternate translation: “are of equal importance” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 3 8 dfhn figs-gendernotations τὸν ἴδιον -1 Here, the words translated **his** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “his or her own … his or her own” or “that person’s own … that person’s own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 8 dfhn figs-gendernotations τὸν ἴδιον -1 Here, the words translated **his** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her own … his or her own” or “that person’s own … that person’s own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 9 vphl grammar-connect-words-phrases γάρ 1 Here, **For** introduces a summary statement that concludes the whole section in which Paul compares those who proclaim the gospel to farmers ([3:5–8](../03/05–08.md)). If your readers would misunderstand **For**, you could express the idea by using a word or phrase that introduces a summary statement. Alternate translation: “Thus,” or “In the end,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 3 9 gj26 figs-exclusive ἐσμεν 1 we are brutally beaten Here, **we** refers to Paul, Apollos, and others who proclaim the gospel; **we** does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 3 9 r9sn figs-possession Θεοῦ…συνεργοί 1 God’s fellow workers Here Paul uses the possessive form to describe: (1) **fellow workers** who work for **God**. Alternate translation: “coworkers under God’s leadership” (2) **workers** who join **God** in God’s work. Alternate translation: “people who work with God” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -354,7 +354,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 10 mqb8 writing-pronouns ἄλλος…ἐποικοδομεῖ 1 Here, **another** refers to anyone who **is building on** the foundation, including Apollos. However, Paul does not mean to identify one specific person who **is building**. If your readers would not infer that **another** refers to any builder, you could use a word or phrase that identifies any person who does a specific task. Alternate translation: “other people are building on it” or “someone else is building on it” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 3 10 pwi7 figs-imperative ἕκαστος…βλεπέτω 1 another is building on it Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “each one should be careful” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 3 10 px9c writing-pronouns ἕκαστος 1 each man Here, **each one** refers to any person who **builds** on the **foundation**. If your readers would misunderstand **each one**, you could use a word or phrase that identifies any person who falls into a certain category. Alternate translation: “every person who builds on it” or “each builder” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 3 10 krd6 writing-pronouns ἐποικοδομεῖ 2 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “he or she builds on it” or “each one builds on it” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 10 krd6 writing-pronouns ἐποικοδομεῖ 2 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “he or she builds on it” or “each one builds on it” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 11 m4j2 grammar-connect-logic-result γὰρ 1 Here, **for** introduces the reason why the people who build on the foundation should “be careful how” they build “on it” ([3:10](../03/10.md)). They need to “be careful” because what they build must match the only **foundation** that exists, which is **Jesus Christ**. If **for** would not indicate this connection in your language, you could express the idea with a word that gives a reason or basis for a command. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 3 11 qd1o figs-exmetaphor θεμέλιον…ἄλλον οὐδεὶς δύναται θεῖναι, παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. 1 Paul continues the metaphor about houses, again speaking about a **foundation**. Here, he reminds the Corinthians that each house has only one **foundation**, and once that **foundation** has been **laid**, no one lays another **foundation** for the house. He speaks in this way to remind them that only one person can introduce them to the gospel, and anyone who tries to introduce them to another gospel is building a different house, not the same house. Paul then directly states that the **foundation** refers to the message about **Jesus Christ** that he preached to them and which should be the starting point and basis for everything else they learn about the gospel. If your readers would misunderstand the meaning of this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “no one can first proclaim a gospel to you other than the one that I already proclaimed to you, which is Jesus Christ” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 11 jt2b figs-activepassive τὸν κείμενον 1 no one can lay a foundation other than the one that has been laid If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **has been laid** rather than focusing on the person doing the “laying.” If you must state who does the action, Paul implies that he himself does it. Alternate translation: “the one that I already laid” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -378,12 +378,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 14 iddt figs-doublet τινος τὸ ἔργον…ὃ ἐποικοδόμησεν 1 Here Paul speaks both of **work** and what **he built**. If your readers would misunderstand why Paul uses both of these terms, you could combine the ideas into one expression. Alternate translation: “anyone’s building project” or “what anyone built” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 3 14 s4u3 figs-synecdoche τὸ ἔργον 1 work remains Here Paul uses **work** to refer to the product or result of the **work**, not the action of “working.” If your readers would misunderstand **work**, you could express the idea with a word or phrase that refers to the product of the **work**. Alternate translation: “project” or “house” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 3 14 tec9 μενεῖ 1 Alternate translation: “does not burn up” -1CO 3 14 ge6s figs-gendernotations τινος…ἐποικοδόμησεν…λήμψεται 1 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “anyone’s … he or she built … he or she will receive” or “people’s … they built … they will receive” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 14 ge6s figs-gendernotations τινος…ἐποικοδόμησεν…λήμψεται 1 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “anyone’s … he or she built … he or she will receive” or “people’s … they built … they will receive” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 15 vax6 grammar-connect-condition-hypothetical εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται 1 Here, just as in [3:14](../03/14.md), Paul uses **if** to introduce a true possibility. He means that a person’s work might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Anyone whose work will be burned up will suffer loss” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 3 15 ysjz figs-exmetaphor εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται; αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 1 Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures do not survive a fire **suffer loss**. The builders themselves do not die, but they are in trouble, almost as if they were in the building and barely escaped as it burned to the ground. Paul speaks in this way to indicate that God will not reward those who proclaim more about the gospel if God finds their teachings to be inaccurate and unacceptable to him when he judges everyone. The **loss** includes lack of honor and rewards from God. However, those who proclaim more about God in inaccurate and unacceptable ways are not condemned to punishment by God. Instead, just like someone escaping from a burning building, they are just barely accepted by God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone teaches you more about the gospel with words that are not acceptable to God, he will receive no honor or blessing when God judges everyone, but he himself will be accepted by God, although just barely” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 15 c2xj figs-activepassive τινος τὸ ἔργον κατακαήσεται 1 if anyone’s work is burned up If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **work** that is **burned up** rather than on what does the “burning up.” If you must state who does the action, Paul implies that the **fire** does it. Alternate translation: “fire burns up anyone’s work” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 3 15 fyfr figs-synecdoche τὸ ἔργον 1 Here Paul uses **work** to refer to the product or result of the **work**, not the action of “working.” If your readers would misunderstand **work**, you could express the idea with a word or phrase that refers to the product of the **work**. Alternate translation: “project” or “house” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -1CO 3 15 b2l8 figs-gendernotations τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται 1 Here, the words translated **he** and **himself** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand **he** and **himself**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “anyone’s … he or she will suffer loss … he himself or she herself will be saved” or “people’s … they will suffer loss … they themselves will be saved” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 15 b2l8 figs-gendernotations τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται 1 Here, the words translated **he** and **himself** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand **he** and **himself**, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “anyone’s … he or she will suffer loss … he himself or she herself will be saved” or “people’s … they will suffer loss … they themselves will be saved” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 15 ups4 translate-unknown ζημιωθήσεται 1 he will suffer loss The phrase **he will suffer loss** expresses the opposite of “receiving a reward.” Instead of gaining honor and money, the person loses honor and money. If your readers would misunderstand **he will suffer loss**, you could express the idea by using a phrase that refers to losing honor and money. Alternate translation: “he will lose honor and money” or “he will be deprived of any reward” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 3 15 w1zv figs-activepassive αὐτὸς δὲ σωθήσεται 1 but he himself will be saved If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who will **be saved** rather than the person doing the “saving.” You could express the idea with **he** saving **himself** or **he** not perishing. Alternate translation: “but he will not perish” or “but he will save himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 3 15 vdvl figs-rpronouns αὐτὸς…σωθήσεται 1 but he himself will be saved Here, **himself** focuses attention on **he**. If **himself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he will be saved” or “he indeed will be saved” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) @@ -393,7 +393,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 17 pv8w grammar-connect-condition-hypothetical εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός 1 Here Paul uses **if** to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the consequence if someone does destroy God’s temple. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 3 17 vcuv writing-pronouns οἵτινές ἐστε ὑμεῖς 1 Here, **which** could refer to: (1) **the temple of God**. Alternate translation: “which temple you are” (2) **holy**. Alternate translation: “and you too are holy” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 3 18 glg8 figs-imperative μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω 1 Let no one deceive himself In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 3 18 s57s figs-gendernotations μηδεὶς ἑαυτὸν ἐξαπατάτω; εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. 1 Here, the words translated **himself**, **he**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, **he**, and **him**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “Let no one deceive himself or herself. If anyone among you thinks he or she is wise in this age, let him or her become a ‘fool,’ that he or she may become wise” or “Let no people deceive themselves. If any people among you think they are wise in this age, let them become ‘fools,’ that they may become wise” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 18 s57s figs-gendernotations μηδεὶς ἑαυτὸν ἐξαπατάτω; εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. 1 Here, the words translated **himself**, **he**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, **he**, and **him**, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “Let no one deceive himself or herself. If anyone among you thinks he or she is wise in this age, let him or her become a ‘fool,’ that he or she may become wise” or “Let no people deceive themselves. If any people among you think they are wise in this age, let them become ‘fools,’ that they may become wise” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 18 p3wi grammar-connect-condition-hypothetical εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω 1 in this age Here Paul uses **if** to introduce a true possibility. He means that a person might think that **he is wise**, or that person might not think this. He then specifies the consequence if someone does think that **he is wise**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Let whoever among you thinks he is wise in this age become a ‘fool’” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 3 18 p53y ἐν τῷ αἰῶνι τούτῳ 1 Alternate translation: “according to the standards of this age” 1CO 3 18 s7xi figs-irony μωρὸς γενέσθω, ἵνα γένηται σοφός 1 let him become a “fool” Here Paul commands any **wise** person among the Corinthians to become a **fool**. He does not actually think that doing what he commands makes a person a **fool**, which is why **fool** appears in quotation marks. Rather, he knows that many will call doing what he commands “becoming a **fool**.” To make this clearer, he then says that becoming what many will call **a “fool”** will actually lead to becoming truly **wise**. If your readers would misunderstand Paul’s use of the word **fool**, you could use a form in your language that indicates that Paul is speaking from the perspective of other people. Alternate translation: “let him become a so-called ‘fool,’ that he may become truly wise” (See: [[rc://en/ta/man/translate/figs-irony]]) @@ -864,7 +864,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 17 ya76 figs-ellipsis ὡς ἐμέρισεν ὁ Κύριος 1 each one Here Paul omits some words that might be needed in your language to make a complete sentence. If necessary, you could include what it is that **the Lord has assigned** by using a word such as “task” or “position.” Alternate translation: “as the Lord has assigned a position” or “as the Lord has assigned a task” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 7 17 hl43 figs-metaphor περιπατείτω 1 each one Paul speaks of behavior in life as if it were “walking.” If **let him walk** would not be understood as a description of a person’s way of life in your language, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 17 c7b9 figs-imperative περιπατείτω 1 each one Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must walk” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 7 17 o6v2 figs-gendernotations περιπατείτω 1 each one Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “let him or her walk” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 17 o6v2 figs-gendernotations περιπατείτω 1 each one Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “let him or her walk” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 17 iid2 καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι 1 I direct in this way in all the churches Alternate translation: “This is what I require from all the churches” 1CO 7 18 zo3j figs-gendernotations μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? Here Paul is speaking of male circumcision only. Therefore, the masculine words in this verse should be retained in translation if possible. (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 18 unc4 figs-rquestion περιτετμημένος τις ἐκλήθη? μὴ ἐπισπάσθω 1 Was anyone called when he was circumcised? Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called, having been circumcised, let him not be uncircumcised.” or “Some of you were called, having been circumcised. If that is you, do not be uncircumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -883,7 +883,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 19 he16 figs-abstractnouns ἐντολῶν Θεοῦ 1 Was anyone called in uncircumcision? If your language does not use an abstract noun for the idea behind **commandments**, you could express the idea by using a verb such as “command.” Alternate translation: “what God commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 20 khsd figs-infostructure ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω 1 General Information: The order of elements in this sentence might be confusing in your language. If your language would structure this sentence in a different way, you could rearrange the elements so that they sound more natural. Paul has arranged the elements to emphasize **in the calling in which he was called**, so retain the emphasis on this element if possible. Alternate translation: “Let each one remain in the calling in which he was called” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 7 20 ssaq ἐν τῇ κλήσει ᾗ ἐκλήθη 1 General Information: Alternate translation: “in the calling which God gave to him” or “in his own calling from God” -1CO 7 20 yy8l figs-gendernotations ἐκλήθη…μενέτω 1 General Information: Here, the words translated **he** and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **him**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 20 yy8l figs-gendernotations ἐκλήθη…μενέτω 1 General Information: Here, the words translated **he** and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **him**, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 20 hsz1 figs-activepassive ἐκλήθη 1 in the calling … he should remain If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 20 s3mh figs-imperative μενέτω 1 in the calling … he should remain Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 7 20 hrqk figs-metaphor ἐν ταύτῃ μενέτω 1 in the calling … he should remain Here, **remain in** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God **called** them. If your readers would misunderstand **remain in**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life in that” or “let him be content in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -921,7 +921,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 26 kqxa figs-infostructure τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι 1 as one who, by the Lord’s mercy, is trustworthy Here Paul interrupts his sentence to include the reason why he thinks that this is **good** advice. He does this to emphasize **the coming distress**. If your readers would misunderstand Paul’s structure, you could rearrange the sentence and represent the emphasis on **the coming crisis** in another way. Alternate translation: “that it is good for a man to remain as he is. This is because of the coming distress” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 7 26 lvoc translate-unknown τὴν ἐνεστῶσαν ἀνάγκην 1 as one who, by the Lord’s mercy, is trustworthy Here, **coming** could refer to: (1) something that is about to happen. Alternate translation: “of the distress that will soon be here” (2) something that is already happening. Alternate translation: “of the present distress” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 26 a25d translate-unknown τὴν ἐνεστῶσαν ἀνάγκην 1 as one who, by the Lord’s mercy, is trustworthy Here, **distress** could refer to: (1) general suffering and persecution of the church throughout the world. Alternate translation: “of the coming general distress” (2) suffering and difficulties that the Corinthian believers are experiencing. Alternate translation: “of the distress coming on your group” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 7 26 ikl6 figs-gendernotations ἀνθρώπῳ…τὸ οὕτως 1 as one who, by the Lord’s mercy, is trustworthy Here, the words translated **man** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **man** and **he**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “for a person … as he or she is” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 26 ikl6 figs-gendernotations ἀνθρώπῳ…τὸ οὕτως 1 as one who, by the Lord’s mercy, is trustworthy Here, the words translated **man** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **man** and **he**, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “for a person … as he or she is” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 26 r3xs τὸ οὕτως εἶναι 1 as one who, by the Lord’s mercy, is trustworthy Alternate translation: “to stay in the position he is in” 1CO 7 27 a77x figs-yousingular δέδεσαι…λέλυσαι 1 General Information: Here Paul addresses specific individuals within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 7 27 k9td figs-rquestion δέδεσαι γυναικί? μὴ ζήτει…λέλυσαι ἀπὸ γυναικός? μὴ ζήτει 1 Are you married to a wife? Do not Paul does not ask these questions because he is looking for information. Rather, he asks them to identify people who fit into the situations he describes. If someone answered “yes” to one of these questions, then the following command applies to that person. If your readers would misunderstand these questions, you could use a different way to identify to whom the command applies. Alternate translation: “If you are bound to a woman, do not seek … If you are released from a woman, do not seek” or “Some of you are bound to a woman. If that is you, do not seek … Some of you are released from a woman. If that is you, do not seek” (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -1076,7 +1076,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 8 10 v611 figs-abstractnouns τὸν ἔχοντα γνῶσιν 1 sees the one who has If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “the person who knows” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 8 10 xhn9 translate-unknown κατακείμενον 1 sees the one who has In Paul’s culture, people ate lying down on their side (**reclining**). If your readers would misunderstand **reclining to eat**, you could use a word or phrase that describes the normal position for eating in your culture or indicate that the person is about to eat. Alternate translation: “about to eat” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 8 10 ph53 figs-rquestion οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν 1 sees the one who has Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it will be built up.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 8 10 i6ej figs-gendernotations αὐτοῦ 1 his … conscience Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 8 10 i6ej figs-gendernotations αὐτοῦ 1 his … conscience Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 8 10 x5pa figs-metaphor οἰκοδομηθήσεται 1 built up so as to eat Here Paul speaks as if **his conscience** were a structure that could be **built up**. By speaking in this way, he means that the **conscience** becomes more confident or stronger, just a like a structure is stronger after it is **built up**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will … become stronger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 8 10 t5ae figs-activepassive οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται 1 built up so as to eat If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not **built up** rather than focusing on whatever does not “build them up.” If you must state who does the action, Paul implies that seeing the person with knowledge eating in an idol’s temple does it. Alternate translation: “will this not build up his conscience, which is weak,” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 8 10 ohzy figs-metaphor ἀσθενοῦς ὄντος 1 built up so as to eat Here, **weak** identifies a **conscience** that easily leads a person to feel guilty. A **weak** conscience condemns some things that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “being sensitive” or “which often condemns him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -1384,7 +1384,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 23 adry figs-explicit συμφέρει…οἰκοδομεῖ 1 not everything is beneficial Here Paul does not say to whom everything is not **beneficial** and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “{are} beneficial to others … build others up” (2) the person or people who say that **All things {are} lawful**. Alternate translation: “{are} beneficial for you … build you up” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 10 23 ex6z figs-metaphor οὐ πάντα οἰκοδομεῖ 1 not everything builds people up Just as in [8:1](../08/01.md), Paul here speaks as if believers were a building that one could **build up**. With this metaphor, he emphasizes that only some things help believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “not all things enable believers to grow” or “not all things edify” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 24 bpf8 figs-imperative μηδεὶς…ζητείτω 1 not everything builds people up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 10 24 i6ek figs-gendernotations ἑαυτοῦ 1 not everything builds people up Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 10 24 i6ek figs-gendernotations ἑαυτοῦ 1 not everything builds people up Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 10 24 mcwj figs-possession τὸ ἑαυτοῦ…ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up Here Paul speaks of a **good** that belongs to oneself or to another person. By this, he refers to what is **good** for oneself or for **the other person**. If your language does not use the possessive form to express that idea, you could clarify that the **good** is “for” somebody. Alternate translation: “what is good for himself but what is good for the other person” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 10 24 dppr figs-genericnoun τοῦ ἑτέρου 1 not everything builds people up Paul is speaking of other people in general, not of one particular **other person**. If your readers would misunderstand **the other person**, you could use a form that does refer generically to people in your language. Alternate translation: “of every other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 10 25 djh4 figs-explicit ἐν μακέλλῳ 1 not everything builds people up Here, **the market** is the public place where meat and other foods were **sold**. At least sometimes, meat that came from sacrifices to idols would be sold in this **market**. If your readers would misunderstand why Paul is speaking about **the market**, you could include a footnote to explain the context. (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1582,13 +1582,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 27 z6en figs-explicit ἀναξίως 1 eats the bread or drinks the cup of the Lord Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If your readers would misunderstand **in an unworthy manner**, you could use a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 27 d51p figs-idiom ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου 1 eats the bread or drinks the cup of the Lord Here, **guilty of** could introduce: (1) what the person is **guilty of** doing. Here, that could be “profaning” or “dishonoring” the **body and the blood of the Lord**, or it could be participating in killing **the Lord**, which his **body** and **blood** signifies. Alternate translation: “guilty of dishonoring the body and the blood of the Lord” or “guilty of spilling the Lord’s blood and piercing his body” (2) whom the person has wronged. Here, that would be **the Lord** himself, particularly as he offered his **body** and **blood**. Alternate translation: “guilty of sinning against the Lord in his body and blood” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 28 mwzr figs-imperative δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. 1 examine In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand these words, you could express the idea by using word that do not have gender or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand these words, you could express the idea by using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 28 ih78 figs-infostructure οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω 1 examine Here, **in this way** introduces both **let him eat** and **let him drink**. If your readers would misunderstand and think that **let him drink** is a separate command, you could combine the two statements more closely, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 11 28 hzac figs-idiom ἐκ τοῦ ἄρτου ἐσθιέτω 1 examine Here, to **eat from** something means to **eat** some of that thing. If your readers would misunderstand **eat from**, you could use a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 29 gqd2 figs-metaphor μὴ διακρίνων τὸ σῶμα 1 without discerning the body Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 29 uxvq figs-metaphor κρίμα ἑαυτῷ, ἐσθίει καὶ πίνει 1 without discerning the body Here Paul speaks as if people could “eat and drink” **judgment**. By speaking this way, Paul means that the result of their “eating and drinking” is not physical or spiritual nourishment but **judgment**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “is judged as a result of eating and drinking” or “eats and drinks with the result that he receives judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 29 x3n8 figs-abstractnouns κρίμα ἑαυτῷ 1 without discerning the body If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges him” or “the fact that God will judge him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 11 29 optf figs-gendernotations ἑαυτῷ 1 without discerning the body Here, **himself** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 29 optf figs-gendernotations ἑαυτῷ 1 without discerning the body Here, **himself** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 30 kbi6 figs-doublet ἀσθενεῖς καὶ ἄρρωστοι 1 weak and ill Here, **weak** refers in general to lack of physical strength without specifying a cause. On the other hand, **sick** refers specifically to lack of strength caused by sickness or illness. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for weakness or illness. Alternate translation: “{are} weak” or “{are} sick” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 30 vx5t figs-euphemism κοιμῶνται 1 and many of you have fallen asleep Paul is referring to the deaths of **many of you** as having **fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fallen asleep**, you could use a different polite way of referring to deaths, or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 11 31 jg7v grammar-connect-condition-contrary εἰ δὲ ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has already stated in the last verse that the Corinthians are being **judged**, which means that **we** are indeed **judged**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “But were we to actually examine ourselves” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) From 09751461467af90a3a1ae8fadf7cd566a2d250cb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 00:12:41 +0000 Subject: [PATCH 010/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index bad375474f..50ff7e2ebb 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1611,7 +1611,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 34 xuu7 figs-extrainfo τὰ…λοιπὰ 1 not be for judgment Here Paul does not clarify what **the remaining things** are, and it is best to leave the reference unclear. Use a form that could be interpreted in the following ways. The phrase could refer to: (1) everything else Paul wishes to say about the Lord’s Supper. (2) Paul’s responses to other things that the Corinthians asked him about. (3) other instructions about worship practices. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 11 34 r3hj figs-abstractnouns διατάξομαι 1 not be for judgment If your language does not use an abstract noun for the idea behind **directions**, you could express the idea by using a verb such as “direct” or “instruct.” Alternate translation: “I will direct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 34 zy1v figs-go ὡς ἂν ἔλθω 1 not be for judgment Here Paul is speaking about his plan to visit the Corinthians at some point. The language that he uses indicates that he does not yet have a plan for how and when he will visit. What he is saying is that he does plan to visit them at some point. Use a form in your language that indicates future travel plans. Alternate translation: “whenever I can next visit you” (See: [[rc://en/ta/man/translate/figs-go]]) -1CO 12 intro abcf 0 # 1 Corinthians 12 General Notes

## Structure and Formatting

8. On spiritual gifts (12:1–14:40)
* God is the source of every gift (12:1–11)
* The body (12:12–26)
* Diversity of gifts (12:27–31)

Some translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider which option translations that your readers are familiar with pick.

## Special Concepts in this Chapter

### Spiritual gifts

In [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])

### Speaking in tongues

Three times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])

### Ranking of gifts?

In [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.

## Important Figures of Speech in this Chapter

### Body analogy and metaphor

In [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])

### Personification of body parts

In [12:15–16](../12/15.md), [21](../12/21.md), Paul quotes what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. He speaks as if the body parts were people so that he can make a point. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])

### Rhetorical questions

In [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### Non-exhaustive lists

In [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to give every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist.

### “Members”

Throughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])

### Names for the Holy Spirit

Paul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/03.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you indicate that in some specific way or use “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]]) +1CO 12 intro abcf 0 # 1 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * God is the source of every gift (12:1–11)\n * The body (12:12–26)\n * Diversity of gifts (12:27–31)\n\nSome translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider which option translations that your readers are familiar with pick.\n\n## Special Concepts in this Chapter\n\n### Spiritual gifts\n\nIn [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])\n\n### Speaking in tongues\n\nThree times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Ranking of gifts?\n\nIn [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.\n\n## Important Figures of Speech in this Chapter\n\n### Body analogy and metaphor\n\nIn [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])\n\n### Personification of body parts\n\nIn [12:15–16](../12/15.md), [21](../12/21.md), Paul develops quotes of what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])\n\n### Rhetorical questions\n\nIn [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Non-exhaustive lists\n\nIn [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist. \n\n### “Members”\n\nThroughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])\n\n### Names for the Holy Spirit\n\nPaul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/03.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you could indicate that in some specific way or use “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]]) 1CO 12 1 da2e grammar-connect-words-phrases περὶ δὲ τῶν πνευματικῶν 1 Connecting Statement: Just as in [8:1](../08/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now about** here as you translated it in [8:1](../08/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 12 1 g6ed translate-unknown τῶν πνευματικῶν 1 Connecting Statement: Here, **spiritual gifts** refers to how the Holy Spirit enables specific believers to do specific things. Paul gives a list of some of these **spiritual gifts** in [12:8–10](../12/08.md). These **gifts** should not be understood as “abilities” that the believer naturally has. Rather, the **gifts** are ways in which the Holy Spirit works through a specific person to do specific things that not everyone else can do. If your readers would misunderstand **spiritual gifts**, you could use a different word or phrase that gets this idea across while maintaining some reference to the Holy Spirit. Alternate translation: “abilities given by the Holy Spirit” or “ways that the Holy Spirit equips believers” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 1 gsa8 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From 4ef282c8120656ba68f9c337a91ac16d5bac685a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 00:24:28 +0000 Subject: [PATCH 011/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 50ff7e2ebb..ff14f04127 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1612,11 +1612,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 34 r3hj figs-abstractnouns διατάξομαι 1 not be for judgment If your language does not use an abstract noun for the idea behind **directions**, you could express the idea by using a verb such as “direct” or “instruct.” Alternate translation: “I will direct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 34 zy1v figs-go ὡς ἂν ἔλθω 1 not be for judgment Here Paul is speaking about his plan to visit the Corinthians at some point. The language that he uses indicates that he does not yet have a plan for how and when he will visit. What he is saying is that he does plan to visit them at some point. Use a form in your language that indicates future travel plans. Alternate translation: “whenever I can next visit you” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 12 intro abcf 0 # 1 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * God is the source of every gift (12:1–11)\n * The body (12:12–26)\n * Diversity of gifts (12:27–31)\n\nSome translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider which option translations that your readers are familiar with pick.\n\n## Special Concepts in this Chapter\n\n### Spiritual gifts\n\nIn [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])\n\n### Speaking in tongues\n\nThree times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Ranking of gifts?\n\nIn [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.\n\n## Important Figures of Speech in this Chapter\n\n### Body analogy and metaphor\n\nIn [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])\n\n### Personification of body parts\n\nIn [12:15–16](../12/15.md), [21](../12/21.md), Paul develops quotes of what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])\n\n### Rhetorical questions\n\nIn [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Non-exhaustive lists\n\nIn [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist. \n\n### “Members”\n\nThroughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])\n\n### Names for the Holy Spirit\n\nPaul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/03.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you could indicate that in some specific way or use “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]]) -1CO 12 1 da2e grammar-connect-words-phrases περὶ δὲ τῶν πνευματικῶν 1 Connecting Statement: Just as in [8:1](../08/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now about** here as you translated it in [8:1](../08/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +1CO 12 1 da2e grammar-connect-words-phrases περὶ δὲ τῶν πνευματικῶν 1 Connecting Statement: Just as in [8:1](../08/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are those about which the Corinthians wrote to him. Translate **Now about** here as you translated it in [8:1](../08/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 12 1 g6ed translate-unknown τῶν πνευματικῶν 1 Connecting Statement: Here, **spiritual gifts** refers to how the Holy Spirit enables specific believers to do specific things. Paul gives a list of some of these **spiritual gifts** in [12:8–10](../12/08.md). These **gifts** should not be understood as “abilities” that the believer naturally has. Rather, the **gifts** are ways in which the Holy Spirit works through a specific person to do specific things that not everyone else can do. If your readers would misunderstand **spiritual gifts**, you could use a different word or phrase that gets this idea across while maintaining some reference to the Holy Spirit. Alternate translation: “abilities given by the Holy Spirit” or “ways that the Holy Spirit equips believers” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 1 gsa8 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 12 1 i3k7 figs-litotes οὐ θέλω ὑμᾶς ἀγνοεῖν 1 I do not want you to be uninformed Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has a meaning opposite to that of the intended meaning. If this is confusing in your language, you could express the meaning positively. Alternate translation: “I want you to have knowledge” or “I want you to be very knowledgeable” (See: [[rc://en/ta/man/translate/figs-litotes]]) -1CO 12 2 hbt8 figs-metaphor πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 you were led astray to idols who could not speak, in whatever ways you were led by them Here, **led astray** and **led** refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody was “leading” them **astray** or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 2 hbt8 figs-metaphor πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 you were led astray to idols who could not speak, in whatever ways you were led by them Here, **led astray** and **led** refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody were “leading” them **astray** or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 2 xnw1 figs-activepassive πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid identifying who did the “leading astray,” because he wishes to keep it general. If you must state who did the action, Paul implies that “other pagans” or “something” did it. Alternate translation: “others led you astray to mute idols, in whatever ways they led you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 2 c6pj translate-unknown τὰ εἴδωλα τὰ ἄφωνα 1 Here, **mute** means that the **idols** cannot speak to those who worship them. If your readers would misunderstand **mute**, you could use a word or phrase to describe the **idols** as unable to speak. Alternate translation: “idols who do not communicate” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 2 cinz figs-extrainfo ὡς ἂν ἤγεσθε 1 Here Paul intentionally uses vague language that does not define the **ways you were led**. In your translation, use a word or phrase that similarly does not tightly define what the **ways** are. Alternate translation: “however you were led” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) From add2e4083d663e1f0fee7ebe53f715a2db465e90 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 14:53:17 +0000 Subject: [PATCH 012/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ff14f04127..950d6ffbf3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1627,13 +1627,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 3 jak6 translate-unknown ἀνάθεμα Ἰησοῦς 1 Jesus is accursed This phrase identifies any words that someone might use to “curse” **Jesus**. If your readers would misunderstand **Jesus {is} accursed**, you could use a form that indicates any kind of “curse” against someone. Alternate translation: “Cursed be Jesus” or “I curse Jesus” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 3 tzk9 grammar-connect-exceptions οὐδεὶς δύναται εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι Ἁγίῳ 1 Jesus is accursed If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “and only by the Holy Spirit is one able to say, ‘Jesus {is} Lord’” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 12 4 pvhr figs-abstractnouns διαιρέσεις…χαρισμάτων 1 Jesus is accursed If your language does not use an abstract noun for the idea behind **varieties**, you could express the idea by using an adjective such as “various” or “different.” Alternate translation: “various gifts” or “different gifts” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 4 su9f figs-ellipsis τὸ…αὐτὸ Πνεῦμα 1 Jesus is accursed Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same Spirit** who gives the **varieties of gifts**. If your readers would not infer that information, and if your your language requires these words to make a complete thought, you could supply them. Alternate translation: “the same Spirit gives them all” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 12 4 su9f figs-ellipsis τὸ…αὐτὸ Πνεῦμα 1 Jesus is accursed Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same Spirit** who gives the **varieties of gifts**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “the same Spirit gives them all” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 5 n4h7 figs-abstractnouns διαιρέσεις διακονιῶν 1 Jesus is accursed If your language does not use an abstract noun for the idea behind **varieties**, you could express the idea by using an adjective such as “various” or “different.” Alternate translation: “various ministries” or “different ministries” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 5 z91g figs-abstractnouns διακονιῶν 1 Jesus is accursed If your language does not use an abstract noun for the idea behind **ministries**, you could express the idea by using a verb such as “serve” or “minister.” Alternate translation: “of ways to minister” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 5 xf4p figs-ellipsis ὁ αὐτὸς Κύριος 1 Jesus is accursed Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same Lord** whom people serve with the **varieties of ministries**. If your readers would not infer that information, and if your your language requires these words to make a complete thought, you could supply them. Alternate translation: “all of them minister for the same Lord” or “everyone serves the same Lord” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 12 5 xf4p figs-ellipsis ὁ αὐτὸς Κύριος 1 Jesus is accursed Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same Lord** whom people serve with the **varieties of ministries**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “all of them minister for the same Lord” or “everyone serves the same Lord” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 6 ybaf figs-abstractnouns διαιρέσεις ἐνεργημάτων 1 who is working all things in everyone If your language does not use an abstract noun for the idea behind **varieties**, you could express the idea by using an adjective such as “various” or “different.” Alternate translation: “various workings” or “different workings” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 6 mmdx translate-unknown ἐνεργημάτων 1 who is working all things in everyone Here, **workings** refers “activities” or “actions,” that is, doing things. If your readers would misunderstand **workings**, you could use a word or phrase that refers generally to “doing things.” Alternate translation: “of activities” or “of ways to do things” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 6 r3vr figs-ellipsis ὁ αὐτὸς Θεός 1 who is working all things in everyone Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same God** who empowers the **varieties of workings**. If your readers would not infer that information, and if your your language requires these words to make a complete thought, you could supply them. Alternate translation: “they all come from the same God” or “they are empowered by the same God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 12 6 mmdx translate-unknown ἐνεργημάτων 1 who is working all things in everyone Here, **workings** refers to “activities” or “actions,” that is, doing things. If your readers would misunderstand **workings**, you could use a word or phrase that refers generally to “doing things.” Alternate translation: “of activities” or “of ways to do things” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 12 6 r3vr figs-ellipsis ὁ αὐτὸς Θεός 1 who is working all things in everyone Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same God** who empowers the **varieties of workings**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “they all come from the same God,” or “they are empowered by the same God,” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 6 eth3 figs-explicit τὰ πάντα ἐν πᾶσιν 1 who is working all things in everyone Here, **all things in everyone** could refer: (1) specifically to **all** gifts, ministries, and workings that God **works** in **everyone** who believes. Alternate translation: “each of these things in each person” (2) generally to how God **works all things** in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 7 x7mv figs-activepassive ἑκάστῳ…δίδοται 1 to each one is given If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than focusing on the one who gives them. If you must state who did the action, Paul implies that “God” did it (see [12:6](../12/06.md))). Alternate translation: “to each one God gives” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 7 zyqc figs-abstractnouns ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given If your language does not use an abstract noun for the idea behind **display**, you could express the idea by using a verb such as “display” or “manifest.” Alternate translation: “how they display the Spirit” or “how they manifest the power of the Spirit” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 4ffbd52954ac1b2083980b676fa41b17c80747af Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 15:33:45 +0000 Subject: [PATCH 013/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 950d6ffbf3..71202d7ea0 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1645,10 +1645,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 8 terk figs-abstractnouns λόγος σοφίας -1 a word If your language does not use an abstract noun for the idea behind **wisdom**, you could express the idea in another way. Paul could mean that: (1) the **word** is characterized by **wisdom**. Alternate translation: “a wise word” (2) the **word** gives **wisdom** to those who hear it. Alternate translation: “a word that makes others wise” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 8 pe8s figs-ellipsis ἄλλῳ…λόγος 1 is given Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**is given**). If your language does need these words, you can supply them from that clause. Alternate translation: “to another is given a word” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 8 pbe4 figs-abstractnouns λόγος γνώσεως 1 is given If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea in another way. Paul could mean that: (1) the **word** is characterized by **knowledge**. Alternate translation: “an enlightened word” (2) the **word** gives **knowledge** to those who hear it. Alternate translation: “a word that makes others knowledgeable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 9 dkia ἑτέρῳ 1 to another gifts of healing by the one Spirit Here Paul uses a different word for **another** than he does in the last verse or the rest of this verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add period before it. Alternate translation: “To another person” +1CO 12 9 dkia ἑτέρῳ 1 to another gifts of healing by the one Spirit Here Paul uses a different word for **another** than he does in the previous verse or the rest of this verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person” 1CO 12 9 zhfq writing-pronouns ἑτέρῳ…ἄλλῳ 1 to another gifts of healing by the one Spirit In both parts of this verse, Paul specifically refers to **another**. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If your readers would misunderstand that Paul is giving examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 9 rh96 figs-ellipsis ἑτέρῳ πίστις…ἄλλῳ…χαρίσματα 1 to another gifts of healing by the one Spirit Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of [12:8](../12/08.md) (“is given”). If your language does need these words, you can supply them from that clause. Alternate translation: “to another is given faith … to another are given gifts” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 12 9 s2lf figs-explicit πίστις 1 to another gifts of healing by the one Spirit Here, **faith** refers to a special belief in God. It does not refer to the **faith** that all believers have. This special **faith** could be the belief in God required to do miracles, it could be the ability to help others believe more, or it could be something else. If your readers would misunderstand **faith** by itself, you could state more explicitly that this is a special kind of **faith**. Alternate translation: “special faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 9 s2lf figs-explicit πίστις 1 to another gifts of healing by the one Spirit Here, **faith** refers to a special belief in God. It does not refer to the **faith** that all believers have. This special **faith** could be the belief in God that is required to do miracles, or it could be the ability to help others believe more, or it could be something else. If your readers would misunderstand **faith** by itself, you could state more explicitly that this is a special kind of **faith**. Alternate translation: “special faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 9 foa8 figs-abstractnouns πίστις 1 to another gifts of healing by the one Spirit If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “the ability to believe” or “how they believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 9 szhv τῷ ἑνὶ Πνεύματι 1 to another gifts of healing by the one Spirit Here, **that one Spirit** means basically the same thing as **the same Spirit**. Paul uses a different phrase because changing a repeated phrase was sometimes considered good style in his culture. If it would not be good style to state **the same Spirit** with different words in your language, and if your readers would be confused about why Paul changes his words, you could use **the same Spirit** here instead of **that one Spirit**. Alternate translation: “the same Spirit” 1CO 12 10 x572 writing-pronouns ἄλλῳ…ἄλλῳ…ἄλλῳ…ἑτέρῳ…ἄλλῳ 1 to another prophecy Throughout this verse, Paul specifically refers to **another**. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If your readers would misunderstand that Paul is giving examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people … to other people … to other people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 44da81bceacc81317109d4e0692dafb475c69dc0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 15:45:40 +0000 Subject: [PATCH 014/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 71202d7ea0..08ea776f8e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1653,13 +1653,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 9 szhv τῷ ἑνὶ Πνεύματι 1 to another gifts of healing by the one Spirit Here, **that one Spirit** means basically the same thing as **the same Spirit**. Paul uses a different phrase because changing a repeated phrase was sometimes considered good style in his culture. If it would not be good style to state **the same Spirit** with different words in your language, and if your readers would be confused about why Paul changes his words, you could use **the same Spirit** here instead of **that one Spirit**. Alternate translation: “the same Spirit” 1CO 12 10 x572 writing-pronouns ἄλλῳ…ἄλλῳ…ἄλλῳ…ἑτέρῳ…ἄλλῳ 1 to another prophecy Throughout this verse, Paul specifically refers to **another**. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If your readers would misunderstand that Paul is giving examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people … to other people … to other people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 10 v7xy figs-ellipsis ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ προφητεία, ἄλλῳ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν. 1 to another various kinds of tongues Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of [12:8](../12/08.md) (“is given”). If your language does need these words, you can supply them from that clause. Alternate translation: “and to another are given workings of power; to another is given prophecy; to another are given discernments of spirits; to another are given kinds of tongues; and to another is given the interpretation of tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 12 10 j8qk figs-abstractnouns ἐνεργήματα δυνάμεων 1 to another the interpretation of tongues If your language does not use abstract nouns for the ideas behind **workings** or **power**, you could express the ideas by using verb and adverbs. Alternate translation: “how they powerfully work” or “what they powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +1CO 12 10 j8qk figs-abstractnouns ἐνεργήματα δυνάμεων 1 to another the interpretation of tongues If your language does not use abstract nouns for the ideas behind **workings** or **power**, you could express the ideas by using a verb and adverbs. Alternate translation: “how they powerfully work” or “what they powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 10 ekgi figs-possession ἐνεργήματα δυνάμεων 1 to another the interpretation of tongues Here Paul uses the possessive form to speak about **workings** that are characterized by **power**. This could mean: (1) that the **workings** lead to or produce **power**, that is, powerful deeds. Alternate translation: “doing powerful deeds” or “doing miracles” (2) that the **workings** exhibit or show **power**. Alternate translation: “powerful workings” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 12 10 tnym figs-abstractnouns προφητεία 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **prophecy**, you could express the idea by using a verb such as “prophesy.” Alternate translation: “how they prophesy” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 10 dl8g figs-abstractnouns διακρίσεις πνευμάτων 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **discernment**, you could express the idea by using a verb such as “discern.” Alternate translation: “how they discern spirits” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 10 cl59 translate-unknown διακρίσεις 1 to another the interpretation of tongues Here, **discernments** could refer to: (1) the ability to make decisions about **spirits**. Alternate translation: “judging” (2) the ability to evaluate or identify **spirits**. Alternate translation: “evaluation” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 mab7 translate-unknown πνευμάτων 1 to another the interpretation of tongues Here, **spirits** could refer to: (1) spiritual beings themselves. In this case, those with this “gift” can “discern” whether **spirits** represent God or not. Alternate translation: “between spirits” (2) speech or deeds empowered by **spirits** or the **Spirit**. In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the last two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add period before it. Alternate translation: “To another person” +1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add period before it. Alternate translation: “To another person” 1CO 12 10 skl8 figs-metonymy γλωσσῶν -1 various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “of languages … of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 10 ork3 translate-unknown γένη γλωσσῶν 1 to another the interpretation of tongues Here, **kinds of tongues** identifies words spoken in languages that the believers could not normally understand. The **tongues** could refer to any or all of the following languages: (1) an otherwise unknown language that one person speaks to God. Alternate translation: “ecstatic speech” or “various private languages” (2) the language or languages spoken by angels. Alternate translation: “various angelic languages” (3) foreign languages that the specific believers in the church do not speak. Alternate translation: “various foreign languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 vcgb figs-explicit ἑρμηνία γλωσσῶν 1 the interpretation of tongues Here, the **interpretation** could refer to: (1) translation of the **tongues** into a language that the believers understand. Alternate translation: “the translation of tongues” (2) understanding and then explaining the meaning of what was spoken in **tongues**. Alternate translation: “the explanation of tongues” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 05778e386d1189ba295e9aa15c9e9c5e3c31373e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 18:02:52 +0000 Subject: [PATCH 015/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 08ea776f8e..fa028f37c6 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1660,12 +1660,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 10 cl59 translate-unknown διακρίσεις 1 to another the interpretation of tongues Here, **discernments** could refer to: (1) the ability to make decisions about **spirits**. Alternate translation: “judging” (2) the ability to evaluate or identify **spirits**. Alternate translation: “evaluation” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 mab7 translate-unknown πνευμάτων 1 to another the interpretation of tongues Here, **spirits** could refer to: (1) spiritual beings themselves. In this case, those with this “gift” can “discern” whether **spirits** represent God or not. Alternate translation: “between spirits” (2) speech or deeds empowered by **spirits** or the **Spirit**. In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add period before it. Alternate translation: “To another person” -1CO 12 10 skl8 figs-metonymy γλωσσῶν -1 various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “of languages … of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 12 10 skl8 figs-metonymy γλωσσῶν -1 various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “of languages … of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 10 ork3 translate-unknown γένη γλωσσῶν 1 to another the interpretation of tongues Here, **kinds of tongues** identifies words spoken in languages that the believers could not normally understand. The **tongues** could refer to any or all of the following languages: (1) an otherwise unknown language that one person speaks to God. Alternate translation: “ecstatic speech” or “various private languages” (2) the language or languages spoken by angels. Alternate translation: “various angelic languages” (3) foreign languages that the specific believers in the church do not speak. Alternate translation: “various foreign languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 vcgb figs-explicit ἑρμηνία γλωσσῶν 1 the interpretation of tongues Here, the **interpretation** could refer to: (1) translation of the **tongues** into a language that the believers understand. Alternate translation: “the translation of tongues” (2) understanding and then explaining the meaning of what was spoken in **tongues**. Alternate translation: “the explanation of tongues” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 10 c14y figs-abstractnouns ἑρμηνία γλωσσῶν 1 the interpretation of tongues If your language does not use an abstract noun for the idea behind **interpretation**, you could express the idea by using a verb such as “interpret.” Alternate translation: “how they interpret tongues” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 11 z383 figs-idiom τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα 1 one and the same Spirit Here, **one and the same** emphasizes that there is only **one** Holy Spirit and that each gift is given by the **same** Holy Spirit, not by a different spirit. If your readers would misunderstand **one and the same**, you could use a comparable phrase that identifies the Holy Spirit as the only one who gives all the gifts. Alternate translation: “there is only one Holy Spirit who” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 12 11 nunm translate-unknown ἰδίᾳ 1 one and the same Spirit Here, **individually** refers to how the Spirit “distributes” the gifts to specific people on their own. In other words, discrete people receive these gifts. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “by himself or herself” or “separately” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 12 11 z383 figs-idiom τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα 1 one and the same Spirit Here, **one and the same** emphasizes that there is only **one** Holy Spirit and that each gift is given by the **same** Holy Spirit, not by a different spirit. If your readers would misunderstand **one and the same**, you could use a comparable phrase that identifies the Holy Spirit as the only one who gives all the gifts. Alternate translation: “there is only one Holy Spirit, who” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 12 11 nunm translate-unknown ἰδίᾳ 1 one and the same Spirit Here, **individually** refers to how the Spirit “distributes” the gifts to specific individuals. In other words, different people receive different gifts. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “by himself or herself” or “separately” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 11 wvmz translate-unknown καθὼς βούλεται 1 one and the same Spirit Here, **just as he desires** means that the **Spirit** “distributes” the gifts as he decides, not because of any other factors. If your readers would misunderstand **desires**, you could use a word that refers to what the **Spirit** “decides” or “chooses.” Alternate translation: “in the way that he chooses” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 12 g2xa figs-genericnoun τὸ σῶμα 1 Connecting Statement: Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “a human body, for example,” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 12 cjsq figs-idiom ἕν ἐστιν 1 Connecting Statement: Here, **one** refers to how the **body** is a single entity. In other words, we can count **one** body as **one** thing, even though it is made up of many parts. If your readers would misunderstand **one**, you could use a word or phrase that emphasizes the unity of the **body**. Alternate translation: “is united” or “is a unity” (See: [[rc://en/ta/man/translate/figs-idiom]]) From efac02148f8936cccf35280988396b912dfe1365 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 18:11:16 +0000 Subject: [PATCH 016/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fa028f37c6..f0e1447c62 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1668,7 +1668,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 11 nunm translate-unknown ἰδίᾳ 1 one and the same Spirit Here, **individually** refers to how the Spirit “distributes” the gifts to specific individuals. In other words, different people receive different gifts. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “by himself or herself” or “separately” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 11 wvmz translate-unknown καθὼς βούλεται 1 one and the same Spirit Here, **just as he desires** means that the **Spirit** “distributes” the gifts as he decides, not because of any other factors. If your readers would misunderstand **desires**, you could use a word that refers to what the **Spirit** “decides” or “chooses.” Alternate translation: “in the way that he chooses” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 12 g2xa figs-genericnoun τὸ σῶμα 1 Connecting Statement: Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “a human body, for example,” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 12 12 cjsq figs-idiom ἕν ἐστιν 1 Connecting Statement: Here, **one** refers to how the **body** is a single entity. In other words, we can count **one** body as **one** thing, even though it is made up of many parts. If your readers would misunderstand **one**, you could use a word or phrase that emphasizes the unity of the **body**. Alternate translation: “is united” or “is a unity” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 12 12 cjsq figs-idiom ἕν ἐστιν 1 Connecting Statement: Here, **one** refers to how the **body** is a single entity. In other words, we can count **one** body as **one** thing, even though it is made up of many parts. If your readers would misunderstand **one**, you could use a word or phrase that emphasizes the unity of the **body**. Alternate translation: “is united” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 12 j3xl grammar-connect-logic-contrast πολλὰ ὄντα 1 Connecting Statement: Here, **being many** contrasts with the words that follow: **are one body**. If your readers would misunderstand this relationship, you could introduce **being many** with a word or phrase that explicitly indicates a contrast. Alternate translation: “although they are many” or “despite being many” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 12 12 c1e1 figs-extrainfo καθάπερ…οὕτως καὶ ὁ Χριστός 1 Connecting Statement: Here Paul does not explain how **Christ** is like **the body** he describes in this verse. Instead, he slowly explains how **Christ** is like **the body** throughout the following verses. In [12:27](../12/27.md), he fully explains what he means: “you are the body of Christ and individually members of it.” Because Paul goes on to explain what **so also {is} Christ** means in the next verses, you should express this phrase by emphasizing the comparison between **the body** and **Christ** but without giving any more detail. Alternate translation: “just as … Christ too is like this” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 12 13 s881 ἐν ἑνὶ Πνεύματι 1 For by one Spirit we were all baptized Here, **by one Spirit** could refer to: (1) whom **we were all baptized** in. In other words, the baptism happens by the power of the **one Spirit** or leads to the reception of the **one Spirit**. Alternate translation: “in one Spirit” or “into one Spirit” (2) the one performs the “baptism.” Alternate translation: “by the work of the one Spirit” From d1a994a192da2171982ba5236ce572e5f23db8ac Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 18:26:39 +0000 Subject: [PATCH 017/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f0e1447c62..cf816c550d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1671,14 +1671,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 12 cjsq figs-idiom ἕν ἐστιν 1 Connecting Statement: Here, **one** refers to how the **body** is a single entity. In other words, we can count **one** body as **one** thing, even though it is made up of many parts. If your readers would misunderstand **one**, you could use a word or phrase that emphasizes the unity of the **body**. Alternate translation: “is united” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 12 j3xl grammar-connect-logic-contrast πολλὰ ὄντα 1 Connecting Statement: Here, **being many** contrasts with the words that follow: **are one body**. If your readers would misunderstand this relationship, you could introduce **being many** with a word or phrase that explicitly indicates a contrast. Alternate translation: “although they are many” or “despite being many” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 12 12 c1e1 figs-extrainfo καθάπερ…οὕτως καὶ ὁ Χριστός 1 Connecting Statement: Here Paul does not explain how **Christ** is like **the body** he describes in this verse. Instead, he slowly explains how **Christ** is like **the body** throughout the following verses. In [12:27](../12/27.md), he fully explains what he means: “you are the body of Christ and individually members of it.” Because Paul goes on to explain what **so also {is} Christ** means in the next verses, you should express this phrase by emphasizing the comparison between **the body** and **Christ** but without giving any more detail. Alternate translation: “just as … Christ too is like this” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 12 13 s881 ἐν ἑνὶ Πνεύματι 1 For by one Spirit we were all baptized Here, **by one Spirit** could refer to: (1) whom **we were all baptized** in. In other words, the baptism happens by the power of the **one Spirit** or leads to the reception of the **one Spirit**. Alternate translation: “in one Spirit” or “into one Spirit” (2) the one performs the “baptism.” Alternate translation: “by the work of the one Spirit” +1CO 12 13 s881 ἐν ἑνὶ Πνεύματι 1 For by one Spirit we were all baptized Here, **by one Spirit** could refer to: (1) in whom **we were all baptized**. In other words, the baptism happens by the power of the **one Spirit** or leads to the reception of the **one Spirit**. Alternate translation: “in one Spirit” or “into one Spirit” (2) the one performs the “baptism.” Alternate translation: “by the work of the one Spirit” 1CO 12 13 g8uk figs-activepassive ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες…ἐβαπτίσθημεν 1 For by one Spirit we were all baptized 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. Here, the one who does the “baptizing” could be: (1) the believer who performs a water baptism by means of the Spirit’s power. Alternate translation: “fellow believers baptized all of us by the power of the Spirit” (2) God, who gives the **one Spirit** to believers during a water baptism or in a way that is like a “baptism.” Alternate translation: “God baptized all of us in one Spirit” or “it was as if God baptized us by giving us the one Spirit, which means that he united us” (3) the **one Spirit**, who empowers the water baptism or unites us in a way similar to a baptism. Alternate translation: “the one Spirit baptized all of us” or “it was as if the one Spirit baptized us, which means that he united us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 13 xijs figs-explicit πάντες…ἐβαπτίσθημεν 1 For by one Spirit we were all baptized Here, **baptized** could refer to: (1) water baptism, which is connected to the **Spirit**. Alternate translation: “were all baptized in water” (2) becoming a believer and receiving the **Spirit**, which is like being **baptized**. Alternate translation: “were all incorporated by something like baptism” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 13 xfrh figs-idiom πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν 1 For by one Spirit we were all baptized Here, being **baptized into** something or someone identifies with whom one is being united in baptism. In this case, believers are united together as **one body** when they are **baptized**. Alternate translation: “were all baptized so that we became one body” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 13 noi4 figs-metaphor εἰς ἓν σῶμα 1 For by one Spirit we were all baptized Here Paul speaks as if believers together were **one body**. By speaking in this way, he emphasizes the unity that believers have because they together have the **Spirit** as the **body** of Christ. Paul uses this metaphor throughout the following verses, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “into close union, as if we were one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 13 r9hm εἴτε…δοῦλοι, εἴτε ἐλεύθεροι 3 whether bound or free Alternate translation: “whether slaves or freedmen” 1CO 12 13 ju15 figs-activepassive πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize the people who are drinking rather than emphasizing the one who provides the drink. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God made us all drink one Spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 12 13 r5kw figs-metaphor πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 all were made to drink of one Spirit Here Paul speaks if receiving the **Spirit** or being empowered by the **Spirit** is “drinking” the **Spirit**. It is possible that he speaks in this way to make the Corinthians think about the Lord’s Supper (“drinking the cup”), especially since the beginning of the verse speaks of being **baptized**. The main point is that all those who **drink** the **one Spirit** are united together by that drinking. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 13 r5kw figs-metaphor πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 all were made to drink of one Spirit Here Paul speaks as if receiving the **Spirit** or being empowered by the **Spirit** is “drinking” the **Spirit**. It is possible that he speaks in this way to make the Corinthians think about the Lord’s Supper (“drinking the cup”), especially since the beginning of the verse speaks of being **baptized**. The main point is that all those who **drink** the **one Spirit** are united together by that drinking. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 14 dshs figs-genericnoun τὸ σῶμα 1 all were made to drink of one Spirit Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “any body” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 15 rdjj figs-hypo ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that a **foot** could talk and claim that it is not **of the body** because it is not **a hand**. He uses this hypothetical situation because it is absurd for a **foot** to talk, and it is even more absurd that a **foot** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose a foot would say, ‘Since I am not a hand, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 12 15 aq31 figs-genericnoun ὁ πούς 1 all were made to drink of one Spirit Paul is using any **foot** as an example. He is not speaking about one particular **foot** that can talk. If your readers would misunderstand this form, you could use a form that refers to any **foot**. Alternate translation: “a foot” or “any foot” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) From 7a2580f2ce784f05fb67bb1d87fc97a71910f0b4 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 20:07:43 +0000 Subject: [PATCH 018/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index cf816c550d..47efe6746b 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1682,14 +1682,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 14 dshs figs-genericnoun τὸ σῶμα 1 all were made to drink of one Spirit Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “any body” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 15 rdjj figs-hypo ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that a **foot** could talk and claim that it is not **of the body** because it is not **a hand**. He uses this hypothetical situation because it is absurd for a **foot** to talk, and it is even more absurd that a **foot** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose a foot would say, ‘Since I am not a hand, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 12 15 aq31 figs-genericnoun ὁ πούς 1 all were made to drink of one Spirit Paul is using any **foot** as an example. He is not speaking about one particular **foot** that can talk. If your readers would misunderstand this form, you could use a form that refers to any **foot**. Alternate translation: “a foot” or “any foot” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 12 15 o9bk figs-personification ἐὰν εἴπῃ ὁ πούς 1 all were made to drink of one Spirit Here Paul speaks as if a **foot** could **say** things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so **the foot** is an example for them. He also wishes them to see how absurd it is for a **foot** to say what it says here. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which a **foot** can say things. Alternate translation: “Say that a foot could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 12 15 o9bk figs-personification ἐὰν εἴπῃ ὁ πούς 1 all were made to drink of one Spirit Here Paul speaks as if a **foot** could **say** things. He speaks in this way because he wants the Corinthians to think of themselves as body parts making up the body of Christ, and so **the foot** is an example for them. He also wishes them to see how absurd it is for a **foot** to say what it says here. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which a **foot** can say things. Alternate translation: “Say that a foot could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 15 efom figs-quotations εἴπῃ…ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit If your language does not use this form, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not a hand, it is not of the body” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 12 15 r4qq figs-idiom οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here, **of the body** identifies something that belong to or is part of **the body**. If your readers would misunderstand **of the body**, you could use a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 12 15 r4qq figs-idiom οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here, **of the body** identifies something that belongs to or is part of **the body**. If your readers would misunderstand **of the body**, you could use a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 15 iyx7 figs-doublenegatives οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul uses two negative words to express the idea that the reason that the **foot** gives is not valid for separating it from **the body**. If your readers would misunderstand the two negative words, you could express the idea with positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) 1CO 12 15 pqtz writing-pronouns τοῦτο 1 all were made to drink of one Spirit Here, **this** refers back to what the **foot** said about not being a hand. If your readers would misunderstand **this**, you could use a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 16 ie72 figs-hypo ἐὰν εἴπῃ τὸ οὖς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that an **ear** could talk and claim that it is not **of the body** because it is not an **eye**. He uses this hypothetical situation because it is absurd for an **ear** to talk, and it is even more absurd that an **ear** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose an ear would say, ‘Since I am not an eye, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 12 16 uoju figs-genericnoun τὸ οὖς 1 all were made to drink of one Spirit Paul is using any **ear* as an example. He is not speaking about one particular **ear** that can talk. If your readers would misunderstand this form, you could use a form that refers to any **ear**. Alternate translation: “an ear” or “any ear” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 12 16 gb60 figs-personification ἐὰν εἴπῃ τὸ οὖς 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), here Paul speaks as if an **ear** could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so **the ear** is an example for them. He also wishes them to see how absurd it is for an **ear** to say what it says here. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which a foot can say things. Alternate translation: “Say that an ear could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 12 16 gb60 figs-personification ἐὰν εἴπῃ τὸ οὖς 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), here Paul speaks as if an **ear** could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so **the ear** is an example for them. He also wishes them to see how absurd it is for an **ear** to say what it says here. If your readers would misunderstand this figure of speech, you could clarify that this is a hypothetical situation in which a foot can say things. Alternate translation: “say that an ear could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 16 lidw figs-quotations εἴπῃ…ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος; 1 all were made to drink of one Spirit If your language does not use this form, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not an eye, it is not of the body” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 12 16 c3vw figs-idiom οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), **of the body** identifies something that belong to or is part of **the body**. If your readers would misunderstand **of the body**, you could use a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 16 gdk1 figs-doublenegatives οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul uses two negative words to express the idea that the reason that **the ear** gives is not valid for separating it from **the body**. If your readers would misunderstand the two negative words, you could express the idea with positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) From 961e2524a778333cce993b23ca5522d1405a8573 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 20:17:12 +0000 Subject: [PATCH 019/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 47efe6746b..d702751ebb 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1698,9 +1698,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 17 zl05 figs-genericnoun ὅλον τὸ σῶμα…ὅλον 1 where would the sense of hearing be? … where would the sense of smell be? Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “any whole body … any whole” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 17 rsl6 figs-rquestion ποῦ ἡ ἀκοή?…ποῦ ἡ ὄσφρησις? 1 where would the sense of hearing be? … where would the sense of smell be? Paul does not ask these questions because he is looking for information about **where** the senses of **hearing** and **smell** are. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “nowhere.” In other words, a **body** that is only **an eye** does not have **hearing**, and a **body** that is only an **ear** does not have **smell**. If your readers would misunderstand these questions, you could express the ideas with strong negations. Alternate translation: “it would never hear anything. … it would never smell anything.” or “it would not have hearing. … it would not have the sense of smell.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 12 17 uuvi figs-ellipsis ὅλον 2 where would the sense of hearing be? … where would the sense of smell be? Here Paul omits **body** because he stated it explicitly in the previous sentence. If your language needs to state **body** here, you can supply it from the previous sentence. Alternate translation: “the whole body” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 12 18 n3pu grammar-connect-logic-contrast νυνὶ δὲ 1 where would the body be? Here, **But now** introduces what is true, in contrast with the hypothetical situations Paul offered in the last verse ([12:17](../12/17.md)). The word **now** does not refer to time here. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +1CO 12 18 n3pu grammar-connect-logic-contrast νυνὶ δὲ 1 where would the body be? Here, **But now** introduces what is true, in contrast to the hypothetical situations Paul offered in the last verse ([12:17](../12/17.md)). Here, the word **now** does not refer to time. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 12 18 habs figs-infostructure τὰ μέλη, ἓν ἕκαστον αὐτῶν ἐν 1 where would the body be? Here Paul interrupts his sentence to include **each one of them**. In Paul’s culture, this interruption emphasized **each one of them**. If your readers would misunderstand why Paul interrupts his sentence, you could rearrange the phrases and express the emphasis in another way. Alternate translation: “each and every member in” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 12 18 yikv translate-unknown καθὼς ἠθέλησεν 1 where would the body be? Here, **just as he desired** means that the God “appoints” the **members** as he decided, not because of any other factors. If your readers would misunderstand **desired**, you could use a word that refers to what God “decided” or “chose.” Alternate translation: “in the way that he chose” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 12 18 yikv translate-unknown καθὼς ἠθέλησεν 1 where would the body be? Here, **just as he desired** means that the God **appointed the members** as he decided, and not because of any other factors. If your readers would misunderstand **desired**, you could use a word that refers to what God “decided” or “chose.” Alternate translation: “in the way that he chose” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 19 eswt figs-hypo εἰ…ἦν τὰ πάντα ἓν μέλος, ποῦ 1 where would the body be? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that *all** the body parts were just **one member**, that is, one kind of body part. He uses this hypothetical situation because it is absurd for **all** body parts to be **one member**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose they were all one member; where” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 12 19 zw6k figs-explicit τὰ…ἓν μέλος 1 the same member Here, **one member** refers to one kind of **member**. In other words, it does not indicate that there is only one body part (one arm, for example). Rather, it indicates that all the body parts are of one type (as if the ears, legs, and other body parts were all arms). If your readers would misunderstand **one member**, you could clarify that Paul has in mind many members that are of one kind. Alternate translation: “one kind of member” or “one type of member” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 19 y4vg figs-rquestion ποῦ τὸ σῶμα? 1 where would the body be? Paul does not ask this question because he is looking for information about **where** the **body** is. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nowhere.” In other words, a **body** that is made up of only **one member** is not a **body** at all. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “there would be no body!” or “the body would certainly not exist.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) From f913dfa89e5c963d70d854351b5e9c87b828bca9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 20:27:19 +0000 Subject: [PATCH 020/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index d702751ebb..5c21a52979 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1702,7 +1702,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 18 habs figs-infostructure τὰ μέλη, ἓν ἕκαστον αὐτῶν ἐν 1 where would the body be? Here Paul interrupts his sentence to include **each one of them**. In Paul’s culture, this interruption emphasized **each one of them**. If your readers would misunderstand why Paul interrupts his sentence, you could rearrange the phrases and express the emphasis in another way. Alternate translation: “each and every member in” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 12 18 yikv translate-unknown καθὼς ἠθέλησεν 1 where would the body be? Here, **just as he desired** means that the God **appointed the members** as he decided, and not because of any other factors. If your readers would misunderstand **desired**, you could use a word that refers to what God “decided” or “chose.” Alternate translation: “in the way that he chose” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 19 eswt figs-hypo εἰ…ἦν τὰ πάντα ἓν μέλος, ποῦ 1 where would the body be? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that *all** the body parts were just **one member**, that is, one kind of body part. He uses this hypothetical situation because it is absurd for **all** body parts to be **one member**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose they were all one member; where” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 12 19 zw6k figs-explicit τὰ…ἓν μέλος 1 the same member Here, **one member** refers to one kind of **member**. In other words, it does not indicate that there is only one body part (one arm, for example). Rather, it indicates that all the body parts are of one type (as if the ears, legs, and other body parts were all arms). If your readers would misunderstand **one member**, you could clarify that Paul has in mind many members that are of one kind. Alternate translation: “one kind of member” or “one type of member” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 19 zw6k figs-explicit τὰ…ἓν μέλος 1 the same member Here, **one member** refers to one kind of **member**. In other words, it does not indicate that there is only one body part (one arm, for example). Rather, it indicates that all the body parts are of one type (as if all the ears, legs, and other body parts were all arms). If your readers would misunderstand **one member**, you could clarify that Paul has in mind many members that are of one kind. Alternate translation: “one kind of member” or “one type of member” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 19 y4vg figs-rquestion ποῦ τὸ σῶμα? 1 where would the body be? Paul does not ask this question because he is looking for information about **where** the **body** is. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nowhere.” In other words, a **body** that is made up of only **one member** is not a **body** at all. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “there would be no body!” or “the body would certainly not exist.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 12 20 hmcr grammar-connect-logic-contrast νῦν δὲ 1 where would the body be? Just as in [12:18](../12/188.md), **But now** introduces what is true, in contrast with the hypothetical situations Paul offered in the last verse (12:19). The word **now** does not refer to time here. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 12 20 qr0s figs-explicit πολλὰ…μέλη 1 where would the body be? Here, **many members** refers to many kinds of **member**. In other words, it does not indicate that there are many examples of one body part (many arms, for example). Rather, it indicates that there are many different types of **members** (ears, legs, and arms, for example). If your readers would misunderstand **many members**, you could clarify that Paul has in mind many different kinds of **members**. Alternate translation: “there are many types of members” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 96ca61a2c2c1fea478037555ea8ef0cb064f59bb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 20:51:03 +0000 Subject: [PATCH 021/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 5c21a52979..40f5600f0b 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1717,17 +1717,17 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 22 hnt4 translate-unknown ἀσθενέστερα 1 where would the body be? Here, **weaker** refers to physical frailty or lack of strength. It is unclear which body parts he might have considered to be **weaker**. Use a similar general word that identifies frailty or weakness. Alternate translation: “frailer” or “less strong” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 22 w75w translate-unknown ἀναγκαῖά 1 where would the body be? Here, **essential** identifies the **weaker** bodies parts as required for the body to function properly. If your readers would misunderstand **essential**, you could use a word or phrase that identifies the body parts as “necessary” or “required.” Alternate translation: “required” or “indispensable” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 22 q1wr figs-explicit πολλῷ μᾶλλον…ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστιν 1 where would the body be? Here Paul seems to be stating a general principle that the **weaker** a body part is, the **more** it ends up being **essential** for the body. He implies a comparison with other body parts, which are “stronger” but “less essential.” If your readers would misunderstand this general principle or what Paul is comparing, you could express the idea more explicitly. Alternate translation: “to be weaker than other members are actually that much more essential than those other members” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 12 23 apc4 figs-explicit καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν; καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει; 1 our unpresentable members Throughout this verse, Paul is most likely thinking about how we carefully wear clothing that covers our **less honorable** and **unpresentable** body parts. He does not specify which body parts these would be, but it is likely that he at least has genital organs in mind. If your readers would misunderstand how we **bestow** some body parts with **greater honor** or give them **more dignity**, you could state explicitly that Paul has clothing in mind. Alternate translation: “and those of the body which we think to be less honorable, we bestow them greater honor by clothing them; and our unpresentable members have more dignity because of the care we take to cover them” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 23 apc4 figs-explicit καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν; καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει; 1 our unpresentable members Throughout this verse, Paul is most likely thinking about how we carefully wear clothing that covers our **less honorable** and **unpresentable** body parts. He does not specify which body parts these would be, but it is likely that he has genital organs in mind. If your readers would misunderstand how we **bestow** some body parts with **greater honor** or give them **more dignity**, you could state explicitly that Paul has clothing in mind. Alternate translation: “and those of the body which we think to be less honorable, we bestow them greater honor by clothing them; and our unpresentable members have more dignity because of the care we take to cover them” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 23 vilq writing-pronouns ἃ…τοῦ σώματος 1 our unpresentable members Here, **those** refers back to the “members” in [12:22](../12/22.md). If your readers would misunderstand **those**, you could use “members” instead. Alternate translation: “the members of the body which” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 23 ring figs-infostructure ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν 1 our unpresentable members Here Paul identifies what he is talking about first (**those of the body which we think to be less honorable**) and then refers back to that phrase by using **them** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “we bestow greater honor on those of the body which we think to be less honorable” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 12 23 mhim figs-abstractnouns τούτοις τιμὴν περισσοτέραν περιτίθεμεν 1 our unpresentable members If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using a verb such as “honor” or an adverb such as “honorably.” Alternate translation: “we treat them honorably” or “we honor them more” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 23 id5z figs-euphemism τὰ ἀσχήμονα ἡμῶν 1 our unpresentable members Here, **unpresentable members** is a polite way to refer to sexual organs. If your readers would misunderstand **unpresentable members**, you could use a comparable polite term. Paul’s euphemism contrasts **unpresentable** with **dignity**. If possible, use a euphemism that similarly creates a contrast. Alternate translation: “our private parts” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 12 23 rn4p figs-abstractnouns εὐσχημοσύνην περισσοτέραν ἔχει 1 our unpresentable members If your language does not use an abstract noun for the idea behind **dignity**, you could express the idea by using a verb such as “dignify” or an adjective such as “presentable.” Alternate translation: “are more dignified” or “are more presentable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 24 lxj8 figs-explicit τὰ…εὐσχήμονα ἡμῶν 1 our unpresentable members Here, **presentable members** contrasts with the “unpresentable members” in [12:23](../12/23.md). These **presentable members** are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If your readers would misunderstand **presentable members**, you could use a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “non-private parts” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 24 lxj8 figs-explicit τὰ…εὐσχήμονα ἡμῶν 1 our unpresentable members Here, **presentable members** contrasts with the “unpresentable members” in [12:23](../12/23.md). These **presentable members** are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If your readers would misunderstand **presentable members**, you could use a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “nonprivate parts” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 24 qe2n figs-ellipsis οὐ χρείαν ἔχει 1 our unpresentable members Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (see [12:23](../12/23.md)). If your readers would misunderstand **do not have need** without further explanation, you could refer back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 24 ik7r figs-metaphor συνεκέρασεν τὸ σῶμα 1 our unpresentable members Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If your readers would misunderstand **combined the body together**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 24 mqcu figs-genericnoun τὸ σῶμα 1 our unpresentable members Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 12 24 gg2h figs-explicit τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body so that what Paul has already stated in [21:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 24 gg2h figs-explicit τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body, so that what Paul has already stated in [21:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 24 sbnd figs-abstractnouns τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using a verb such as “honor” or an adjective such as “honorable.” Alternate translation: “honoring more what is honored less” or “making honorable what is less honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 25 uvnk figs-litotes μὴ…σχίσμα…ἀλλὰ 1 there may be no division within the body, but Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. If you do, you will need to express the contrast between the two halves of this verse as a connection. Alternate translation: “complete unity … and that” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 12 25 zvsl figs-abstractnouns μὴ ᾖ σχίσμα ἐν τῷ σώματι 1 there may be no division within the body, but If your language does not use an abstract noun for the idea behind **division**, you could express the idea by using a verb such as “divide” or “split.” Alternate translation: “the body may not divide itself” or “the body may not become divided” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 058b96f3a82f3bdd5dd253457ad09c7b708f1952 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 20:54:58 +0000 Subject: [PATCH 022/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 40f5600f0b..9d5410e7ac 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1732,7 +1732,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 25 uvnk figs-litotes μὴ…σχίσμα…ἀλλὰ 1 there may be no division within the body, but Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. If you do, you will need to express the contrast between the two halves of this verse as a connection. Alternate translation: “complete unity … and that” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 12 25 zvsl figs-abstractnouns μὴ ᾖ σχίσμα ἐν τῷ σώματι 1 there may be no division within the body, but If your language does not use an abstract noun for the idea behind **division**, you could express the idea by using a verb such as “divide” or “split.” Alternate translation: “the body may not divide itself” or “the body may not become divided” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 25 u3wp figs-personification ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη 1 there may be no division within the body, but Here Paul speaks as if **the members** of a body could **care for another**. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea non-figuratively. Alternate translation: “the members should work together like they care for one another” or “the members should work with each other” (See: [[rc://en/ta/man/translate/figs-personification]]) -1CO 12 25 z4kk figs-idiom τὸ αὐτὸ 1 there may be no division within the body, but Here, **the same** states that **the members** are “caring” for each body part **the same** way they care for all the others. In other words, the body parts make no distinctions about honor or dignity. Instead, they treat each other **the same**. If your readers would misunderstand **the same**, you could express the idea with a comparable phrase that emphasizes equality or similarity. Alternate translation: “equally” or “without distinctions” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 12 25 z4kk figs-idiom τὸ αὐτὸ 1 there may be no division within the body, but Here, **the same** means that **the members** are “caring” for each body part **the same** way they care for all the others. In other words, the body parts make no distinctions about honor or dignity. Instead, they treat each other **the same**. If your readers would misunderstand **the same**, you could express the idea with a comparable phrase that emphasizes equality or similarity. Alternate translation: “equally” or “without distinctions” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 26 wyve grammar-connect-condition-hypothetical εἴτε πάσχει ἓν μέλος…εἴτε δοξάζεται μέλος 1 one member is honored Here Paul uses the conditional form to show the connection between **one member** and **all the members**. If the conditional form does not draw a close connection between what happens to **one** and what happens to **all**, you could use a different form that does draw a close connection. Alternate translation: “when one member suffers … when a member is honored” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 12 26 gqc1 figs-personification εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **one member** and indeed **all the members** of a body could **suffer**, which is a word that is normally used for people instead of things. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so the **members** of a human body are an example for them. Here, he specifically has in mind the idea that an injury or infection in one body part (a finger, for example) has an effect on the entire body. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea non-figuratively. Alternate translation: “if one member feels pain, all the members also feel the pain” or “if one member is like a person who suffers, all the members also join in the suffering” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 26 da97 figs-activepassive δοξάζεται μέλος 1 one member is honored If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid stating who is doing the “honoring.” If you must state who does it, you could use a vague or indefinite subject. Alternate translation: “they honor a member” or “a member receives honor” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From c9f2c8ebfd1b93d5bc5d5fec26987db45286d14e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 21:14:31 +0000 Subject: [PATCH 023/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9d5410e7ac..bf1ca41a25 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1739,7 +1739,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 26 vlcf figs-personification συνχαίρει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **all the members** of a body could **rejoice** like people do. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea non-figuratively. Alternate translation: “all the members are like people who rejoice together” or “all the members together receive the honor” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 27 z2ct grammar-connect-words-phrases δέ 1 Now you are Here, **Now** introduces the application of what Paul has been saying about **the body** in [12:12–26](../12/12.md). You could use a word or phrase that would naturally introduce an application or explanation of what Paul has said in these verses. Alternate translation: “In the end,” or “What I mean is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 12 27 i8i6 figs-metaphor ὑμεῖς…ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους 1 Now you are Here Paul speaks as if believers were **members**, or body parts, that together make up **the body of Christ**. By speaking in this way, he applies everything he has said in [12:12–26](../12/12.md) about “bodies” to the church, and he emphasizes the unity of the church. Paul used **body** language throughout this whole paragraph, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “it is as if you are the body of Christ and individually members of it” or “you function as the body of Christ, and individually you function as members of it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 12 27 gul0 translate-unknown μέλη ἐκ μέρους 1 Now you are Here, **individually** refers to how specific people are **members** of the **body of Christ**. In other words, discrete people can each be considered a “member”. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “each one of you is a member of it” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 12 27 gul0 translate-unknown μέλη ἐκ μέρους 1 Now you are Here, **individually** refers to how specific people are **members** of the **body of Christ**. In other words, discrete people can each be considered a “member”. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities in which they participate. Alternate translation: “each one of you is a member of it” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 28 n04s writing-pronouns οὓς 1 first apostles Here, **some** refers to the specific people who have the gifts listed in the rest of this verse. If your readers would misunderstand **some**, you could clarify that it refers to the people who have the gifts or titles he gives in the list. Alternate translation: “people to specifically function” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 28 ft5q translate-ordinal πρῶτον…δεύτερον…τρίτον 1 first apostles If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “one, … two, … three,” (See: [[rc://en/ta/man/translate/translate-ordinal]]) 1CO 12 28 ll3s ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων 1 first apostles Here Paul could use the numbers and **then** to indicate: (1) that he listed these things in the order in which he thought of them. In this case, there is no special significance to the numbers, and Paul stopped numbering items because he kept listing things after he said **then**. Alternate translation: “church. This includes first apostles, second prophets, third teachers, then miracles, then gifts of healing” (2) that the items are listed in order of importance or authority until Paul starts using **then**. This means that **apostles**, **prophets**, and **teachers** have special importance or authority in that order. Alternate translation: “church. Most important are apostles, second are prophets, and third are teachers. Then there are miracles, gifts of healing” (3) that the items are listed in the order in which God uses them in the church, up until Paul starts using **then**. Alternate translation: “church, which first requires apostles, second prophets, and third teachers. Then God gives miracles, gifts of healing” From 254eaa7960094e1af351e335589d302ced6111c4 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 21:17:56 +0000 Subject: [PATCH 024/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index bf1ca41a25..05fe17c240 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1747,7 +1747,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 28 unh1 translate-unknown ἀντιλήμψεις 1 those who provide helps Here, **helps** could refer to: (1) acts that help other people. Alternate translation: “helpful deeds” (2) service that **helps** the church, which would include administrative work and distributing aid to those in need. Alternate translation: “supporting the church” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 28 hoxw figs-abstractnouns κυβερνήσεις 1 those who provide helps If your language does not use an abstract noun for the idea behind **administration**, you could express the idea by using an adjective such as “administrative” or a verb such as “lead” or “direct.” Alternate translation: “administrative skills” or “the ability to lead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 28 w726 translate-unknown γένη γλωσσῶν 1 those who have various kinds of tongues Here, **various kinds of tongues** has the same meaning it had in [12:10](../12/10.md). Translate it the same way you did there. (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 28 ovh9 figs-metonymy γλωσσῶν 1 those who have various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 12 28 ovh9 figs-metonymy γλωσσῶν 1 those who have various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 29 aq64 figs-rquestion μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις? 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they are not” or “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all {are} apostles. Not all {are} prophets. Not all {are} teachers. Not all {do} miracles.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 12 29 gryp figs-ellipsis μὴ πάντες δυνάμεις 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Here, unlike with the other questions in the verse, supplying **are** does not make sense. Paul is not saying that **Not all** “are” **miracles**. Rather, he is saying that **Not all** perform **miracles**. You could supply a comparable word that refers to “performing” **miracles**. Alternate translation: “Not all {perform} miracles, {do they}” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 30 p919 figs-rquestion μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν? 1 Do all of them have gifts of healing? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) From 84abe816c80f9e0918364d765dc12dd50f384dc2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 21:19:47 +0000 Subject: [PATCH 025/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 05fe17c240..6be803e7ad 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1751,7 +1751,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 29 aq64 figs-rquestion μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις? 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they are not” or “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all {are} apostles. Not all {are} prophets. Not all {are} teachers. Not all {do} miracles.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 12 29 gryp figs-ellipsis μὴ πάντες δυνάμεις 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Here, unlike with the other questions in the verse, supplying **are** does not make sense. Paul is not saying that **Not all** “are” **miracles**. Rather, he is saying that **Not all** perform **miracles**. You could supply a comparable word that refers to “performing” **miracles**. Alternate translation: “Not all {perform} miracles, {do they}” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 30 p919 figs-rquestion μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν? 1 Do all of them have gifts of healing? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 12 30 x1ha figs-metonymy γλώσσαις 1 Do all of them have gifts of healing? Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 12 30 x1ha figs-metonymy γλώσσαις 1 Do all of them have gifts of healing? Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 30 ab9e figs-explicit διερμηνεύουσιν 1 interpret Here Paul is speaking about the same “gift” that he mentioned in [12:10](../12/10.md) as “the interpretation of tongues.” He does not mention what the person “interprets” here because he knows that the Corinthians will infer that he is speaking about the **tongues** in the previous question. If your readers would not infer what the person “interprets,” you could state it explicitly. Alternate translation: “interpret tongues, do they” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 31 vb1m figs-imperative ζηλοῦτε 1 earnestly desire the greater gifts. Here, **earnestly desire** could be: (1) a command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 12 31 jjly figs-irony τὰ χαρίσματα τὰ μείζονα 1 earnestly desire the greater gifts. Here, **greater** could indicate: (1) what Paul thinks are **greater gifts**, which would be the ones that most benefit other believers. Alternate translation: “the gifts that are greater” or “the gifts that help others” (2) what the Corinthians think are the **greater gifts**, which Paul may disagree with. The Corinthians would probably include speaking in tongues as a **greater gift**. If you choose this option, you will need to express **earnestly desire** as a statement, not as an imperative. Alternate translation: “what you think are greater gifts” (See: [[rc://en/ta/man/translate/figs-irony]]) From 11a8f22933c68f93886e6469357417dc5b6f6453 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 21:22:58 +0000 Subject: [PATCH 026/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 12 ++++++------ 1 file changed, 6 insertions(+), 6 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 6be803e7ad..afa106f7d2 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -171,7 +171,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 30 lxpy figs-activepassive ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Christ Jesus**, who was **made**, rather than focusing on the person doing the “making.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “whom God made for us wisdom from himself” or “whom God made for us wisdom” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 30 yyns writing-pronouns ὃς 1 Here, **who** refers to **Christ Jesus**. If your readers would misunderstand to whom **who** refers, you could write the name of **Christ Jesus** instead of using **who** or along with **who**. Alternate translation: “the Christ who” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 1 30 g5um figs-abstractnouns σοφία…ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις 1 If your language does not use abstract nouns for the ideas behind **wisdom**, **righteousness**, **sanctification**, and **redemption**, you could express the ideas by using verbs with God as the subject. Alternate translation: “a person through whom God taught us, judged us not guilty, and also set us apart for himself and set us free” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 1 31 dm5h grammar-connect-logic-result ἵνα 1 Here, **so that** could introduce: (1) the result of everything he has said about God being the one who chooses and acts. If you use one of the following alternate translation, you may need to add period before it. Alternate translation: “Because of all this” or “Therefore” (2) the purpose for which God chose the weak and foolish. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 1 31 dm5h grammar-connect-logic-result ἵνα 1 Here, **so that** could introduce: (1) the result of everything he has said about God being the one who chooses and acts. If you use one of the following alternate translation, you may need to add a period before it. Alternate translation: “Because of all this” or “Therefore” (2) the purpose for which God chose the weak and foolish. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 1 31 gtv0 figs-ellipsis ἵνα καθὼς γέγραπται 1 Here Paul leaves out some words that might be required in your language to make a complete thought. If your language does need these words, you could supply words such as “we should do.” Alternate translation: “so that we should behave just as it is written” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 1 31 paga figs-infostructure καθὼς γέγραπται, ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 If it would be unnatural in your language to put **just as it is written** before the quotation, you could put **just as it is written** at the end of the sentence. Alternate translation: “‘Let the one who boasts, boast in the Lord,’ just as it is written” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 1 31 ebvw writing-quotations καθὼς γέγραπται 1 In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet (see [Jeremiah 9:24](../../jer/09/24.md)). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Jeremiah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -1659,7 +1659,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 10 dl8g figs-abstractnouns διακρίσεις πνευμάτων 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **discernment**, you could express the idea by using a verb such as “discern.” Alternate translation: “how they discern spirits” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 10 cl59 translate-unknown διακρίσεις 1 to another the interpretation of tongues Here, **discernments** could refer to: (1) the ability to make decisions about **spirits**. Alternate translation: “judging” (2) the ability to evaluate or identify **spirits**. Alternate translation: “evaluation” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 mab7 translate-unknown πνευμάτων 1 to another the interpretation of tongues Here, **spirits** could refer to: (1) spiritual beings themselves. In this case, those with this “gift” can “discern” whether **spirits** represent God or not. Alternate translation: “between spirits” (2) speech or deeds empowered by **spirits** or the **Spirit**. In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add period before it. Alternate translation: “To another person” +1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person” 1CO 12 10 skl8 figs-metonymy γλωσσῶν -1 various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “of languages … of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 10 ork3 translate-unknown γένη γλωσσῶν 1 to another the interpretation of tongues Here, **kinds of tongues** identifies words spoken in languages that the believers could not normally understand. The **tongues** could refer to any or all of the following languages: (1) an otherwise unknown language that one person speaks to God. Alternate translation: “ecstatic speech” or “various private languages” (2) the language or languages spoken by angels. Alternate translation: “various angelic languages” (3) foreign languages that the specific believers in the church do not speak. Alternate translation: “various foreign languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 vcgb figs-explicit ἑρμηνία γλωσσῶν 1 the interpretation of tongues Here, the **interpretation** could refer to: (1) translation of the **tongues** into a language that the believers understand. Alternate translation: “the translation of tongues” (2) understanding and then explaining the meaning of what was spoken in **tongues**. Alternate translation: “the explanation of tongues” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1829,7 +1829,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 intro abch 0 # 1 Corinthians 14 General Notes

## Structure and Formatting

8. On spiritual gifts (12:1–14:40)
* Prophecy is superior to tongues in the church (14:1–25)
* Order in the church (14:26–40)

Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).

## Special Concepts in this Chapter

### Prophecy

When Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])

### Tongues

In this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])

### Interpreting tongues

Paul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])

### The ungifted

In [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers.

## Important Figures of Speech in this Chapter

### Rhetorical questions

In [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### Building up

In [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it was “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea non-figuratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])

### Hypothetical examples

Many times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])

### Children metaphor

In [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adults. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor non-figuratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other Possible Translation Difficulties in this Chapter

### Holy Spirit or human spirit?

In [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or non-physical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])

### Musical intruments

In [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones that Paul refers to. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])

### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)

In [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.”

### Function of [14:33b](../14/33.md)

The clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST.

### The details of [14:34–35](../14/34.md)

In [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. 1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 14 1 x938 translate-unknown ζηλοῦτε 1 Pursue love Here, to **be zealous for** something means that one seeks after it or desires it. If your readers would misunderstand **be zealous for**, you could use a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 1 ki3l μᾶλλον 1 especially that you may prophesy Here, **especially** could mean: (1) that prophecy is the best **gift** to **be zealous** for. Alternate translation: “above all” (2) that prophecy is better than **spiritual gifts**. Alternate translation: “more than that,” 1CO 14 2 bdhf grammar-connect-logic-result γὰρ 1 especially that you may prophesy Here, **For** introduces the reasons why Paul wants the Corinthians to especially desire to prophesy. These reasons are found in [14:2–4](../14/02.md). If your readers would misunderstand **For**, you could use a comparable way to introduce reasons for a claim. Alternate translation: “Here is why you should be zealous for prophecy:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -1848,7 +1848,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 5 f1sh figs-ellipsis μᾶλλον δὲ ἵνα 1 Now the one who prophesies is greater Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I desire**). If your language does need these words, you can supply them from that clause. Alternate translation: “but I desire even more that” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 5 z5my figs-genericnoun ὁ προφητεύων…ὁ λαλῶν γλώσσαις 1 Now the one who prophesies is greater Here, just as in [14:4](../14/04.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 5 o0b6 figs-explicit μείζων 1 Now the one who prophesies is greater Here, **greater** indicates that **the one who prophecies** does something that is more important and helpful than **the one who speaks in tongues**. It does not mean that God cares about the person **who prophesies** more than the person **who speaks in tongues**. If you readers would misunderstand **greater**, you could state explicitly how or in what way the person is **greater**. Alternate translation: “does something more useful” or “does what is more valuable” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 5 u9oq figs-infostructure ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 Now the one who prophesies is greater The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one who prophesies is greater than the one who speaks in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +1CO 14 5 u9oq figs-infostructure ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 Now the one who prophesies is greater The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one who prophesies is greater than the one who speaks in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 5 g9k1 grammar-connect-exceptions ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 he would interpret If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. If you use this alternate translation, you may need to remove the parentheses. Alternate translation: “and does not interpret, because it is only when he interprets that the church receives building up” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 14 5 ut9b writing-pronouns διερμηνεύῃ 1 he would interpret Here, **he** could refer back specifically to **the one who speaks in tongues**, but it does not have to do so. The word **he** could refer to anyone who can **interpret**, not just the person who is speaking **in tongues**. If your readers would misunderstand that **he** refers to anyone, you could express the idea more clearly. Alternate translation: “he or somebody else would interpret” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 5 pmzu figs-gendernotations διερμηνεύῃ 1 he would interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she would interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -2064,13 +2064,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 1 la9v γνωρίζω…ὑμῖν, ἀδελφοί 1 make known to you Paul makes it clear in the rest of the verse that this is not the first time he has made **known** the **gospel** to the Corinthians. If **I make known to you** sounds like Paul is making it known for the first time, you could use a word or phrase that indicates that Paul is reminding them of the **the gospel** or giving them more information about it. Alternate translation: “I again make known to you, brothers,” or “I remind you, brothers, about” 1CO 15 1 c3yo figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 1 xv53 figs-metaphor ἐν ᾧ καὶ ἑστήκατε 1 on which you stand Here Paul speaks as if **the gospel** were something solid **on which** the Corinthians could **stand**. He speaks in this way to indicate that **the gospel** is trustworthy, like a firm foundation or a well-built floor. He also speaks in this way to indicate that the Corinthians trust **the gospel** as much as if it were a floor that was keeping them from falling. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “which also you trust completely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 15 2 i2h6 figs-infostructure δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε 1 you are being saved If your language would naturally state the condition before the main statement, you could rearrange these two clauses. If you use the following alternate translation, you may need to add period before it. Alternate translation: “If you hold firmly to the word I proclaimed to you, by it also you are being saved” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +1CO 15 2 i2h6 figs-infostructure δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε 1 you are being saved If your language would naturally state the condition before the main statement, you could rearrange these two clauses. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “If you hold firmly to the word I proclaimed to you, by it also you are being saved” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 2 xh29 figs-activepassive δι’ οὗ καὶ σῴζεσθε 1 you are being saved 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 does the action, Paul could imply that: (1) God does it by means of the “gospel.” Alternate translation: “through which God is also saving you” (2) the gospel does it. Alternate translation: “which also is saving you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 2 s83s σῴζεσθε 1 you are being saved Here Paul uses the present tense to speak about the Corinthians’ salvation. Paul could use this tense because: (1) he wants the Corinthians to realize that they are only finally **saved** when Jesus comes back, and right now they are in the process of **being saved**. Alternate translation: “you are currently being saved” or “you will be saved” (2) he is using the present tense to speak about something that is generally true. He does not have a specific time in mind for when the Corinthians are **saved**. Alternate translation: “you are saved” 1CO 15 2 nx1q grammar-connect-condition-hypothetical εἰ 1 you are being saved Here Paul uses the conditional form to show that holding **firmly to the word** leads to **being saved**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “as long as” or “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 15 2 d8or figs-metaphor τίνι λόγῳ…κατέχετε 1 you are being saved Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 2 le2k figs-metonymy τίνι λόγῳ 1 the word I preached to you Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 15 2 opvd grammar-connect-logic-contrast ἐκτὸς εἰ μὴ 1 the word I preached to you Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +1CO 15 2 opvd grammar-connect-logic-contrast ἐκτὸς εἰ μὴ 1 the word I preached to you Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he told the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 3 sp4p figs-explicit ἐν πρώτοις 1 as of first importance Here, **among the first** could mean that: (1) what Paul is about to say is one of the **first** things he told them when he visited Corinth. Alternate translation: “as one of the first things I said” (2) what Paul is about to say is one of the most important things he told them when he visited Corinth. Alternate translation: “as one of the most important things I said” 1CO 15 3 azw6 figs-extrainfo ὃ καὶ παρέλαβον 1 for our sins Here Paul does not clarify from whom he **received** this information. In [11:23](../11/23.md), which uses very similar words, Paul says that he “received” things “from the Lord.” Here, then, it is likely that he also **received** what he is about to say “from the Lord.” However, he may also mean that he **received** this specific way of expressing the good news from another human being. Since Paul avoids stating from whom he **received** what he is about to say, you should also try to avoid stating it. If you must state whom he **received** it from, you could refer to “the Lord” or generally to people. Alternate translation: “what I also received from the Lord” or “what I also received from others” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) From 0453fe3239bbc302913bc05ebf70f49350bc437d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 21:27:40 +0000 Subject: [PATCH 027/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index afa106f7d2..31653b7a51 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2523,7 +2523,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 16 ljg3 figs-abstractnouns συνεργοῦντι 1 Achaia If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “work.” Alternate translation: “who is working together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 16 c6zz figs-doublet συνεργοῦντι καὶ κοπιῶντι 1 Achaia Here, **joining together in the work** and **laboring** mean very similar things. The phrase **joining together in the work** emphasizes that people are working together. The word **laboring** emphasizes that the people are working hard. If your language does not have two words that represent these ideas, or if using two words here would be confusing, you could combine these ideas into one phrase. Alternate translation: “who is joining together in working hard” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 16 17 h9l8 grammar-connect-words-phrases δὲ 1 Stephanas, and Fortunatus, and Achaicus Here, **Now** introduces a new topic. If your readers would misunderstand **Now**, you could use a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 16 17 iju8 figs-go ἐπὶ τῇ παρουσίᾳ 1 Stephanas, and Fortunatus, and Achaicus Here, **coming** refers how these three men came from Corinth to visit Paul and stay with him. Use a word in your language that refers to this kind of movement. Alternate translation: “at the visit” or “at the arrival” (See: [[rc://en/ta/man/translate/figs-go]]) +1CO 16 17 iju8 figs-go ἐπὶ τῇ παρουσίᾳ 1 Stephanas, and Fortunatus, and Achaicus Here, **coming** refers to how these three men came from Corinth to visit Paul and stay with him. Use a word in your language that refers to this kind of movement. Alternate translation: “at the visit” or “at the arrival” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 16 17 e79z translate-names Στεφανᾶ, καὶ Φορτουνάτου, καὶ Ἀχαϊκοῦ 1 Stephanas, and Fortunatus, and Achaicus **Stephanas**, **Fortunatus**, and **Achaicus** are the names of three men. **Stephanas** is the same man whom Paul mentioned in [16:15](../16/15.md). (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 17 xodt translate-unknown ἀνεπλήρωσαν 1 Stephanas, and Fortunatus, and Achaicus Here, **supplied** refers to filling something up or making something complete. Here Paul says that these three men **supplied**, or filled up or completed, whatever Paul and the Corinthians were **lacking**. If your readers would misunderstand **supplied**, you could use a word or phrase that refers to filling up or completing something. Alternate translation: “have filled up” or “have provided me with” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 17 an3e figs-idiom τὸ ὑμῶν ὑστέρημα 1 They have made up for your absence This could refer to: (1) what Paul is **lacking** in his relationship with the Corinthians. In other words, Paul misses the Corinthians and wishes he was with them. Alternate translation: “the contact with you that I was lacking” (2) what the Corinthians are **lacking** in how they are helping Paul. In other words, the Corinthians were not helping Paul very much until these three men arrived. Alternate translation: “the assistance that I was not receiving from you” (See: [[rc://en/ta/man/translate/figs-idiom]]) From cb6aa35ddf8658a25262cbca8b83dda520611b46 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 23:44:48 +0000 Subject: [PATCH 028/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 31653b7a51..f902bfc5da 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1758,10 +1758,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 31 r4hl figs-pastforfuture ὑμῖν δείκνυμι 1 earnestly desire the greater gifts. Here Paul introduces what he will tell the Corinthians in the next chapter. Use a natural verb tense in your language for referring to what a person is about to say. Alternate translation: “I am going to show you” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 13 intro abcg 0 # 1 Corinthians 13 General Notes

## Structure and Formatting

8. On spiritual gifts (12:1–14:40)
* The necessity of love (13:1–3)
* The characteristics of love (13:4–7)
* The enduring nature of love (13:8–13)

## Special Concepts in this Chapter

### Love

Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])

## Important Figures of Speech in this Chapter

### Hypothetical situations

In [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])

### Personification

In [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])

### Child analogy

In [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate.

## Other Possible Translation Difficulties in this Chapter

### Non-exhaustive lists

In [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.

### First-person singular and plural

In [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first-person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 13 1 n8lm figs-hypo ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω 1 Connecting Statement: Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **speak with tongues of men and of angels** but also that he did **not have love**. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without **love**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose that I could speak with the tongues of men and of angels, but also suppose that I did not have love.” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 13 1 cm2n figs-metonymy ταῖς γλώσσαις 1 the tongues of … angels Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 13 1 cm2n figs-metonymy ταῖς γλώσσαις 1 the tongues of … angels Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 13 1 axzw translate-unknown ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων 1 the tongues of … angels Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 1 oucm figs-abstractnouns ἀγάπην…μὴ ἔχω 1 the tongues of … angels If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 13 1 k2gk figs-metaphor γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 I have become a noisy gong or a clanging cymbal Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that **tongues** without **love** are noisy, like an instrument, but they do not actually help others. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 1 k2gk figs-metaphor γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 I have become a noisy gong or a clanging cymbal Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that **tongues** without **love** are noisy, like an instrument, but they do not actually help others. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 1 o4y7 figs-doublet χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 a clanging cymbal Here Paul refers to two different loud, metal instruments in his culture. If your culture does not have two different loud, metal instruments, you could refer to just one here. Further, if your culture does not use metal instruments, you could refer to two or one instruments that make a loud noise. Alternate translation: “a noisy cymbal” or “a loud drum” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 13 1 krt1 translate-unknown χαλκὸς ἠχῶν 1 gong Here, **a noisy gong** refers to the sound that comes when someone hits a metal object. A **gong** is a metal instrument that someone hits to make a deep, booming sound. You could use a word that identifies a metal instrument in your culture, especially if it makes a loud sound. Alternate translation: “a loud bell” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 1 qbx6 translate-unknown κύμβαλον ἀλαλάζον 1 a clanging cymbal A **cymbal** is a thin, round metal plate that someone hits with a stick or another **cymbal** to create a loud crashing sound (**clanging**). You could use a word that describes another metal instrument in your culture, especially if it makes a loud, harsh sound. Alternate translation: “loud percussion” (See: [[rc://en/ta/man/translate/translate-unknown]]) From abdda3e3221f24a3114fbd1b8ac5caf719fdf19b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 27 Jul 2022 23:47:18 +0000 Subject: [PATCH 029/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f902bfc5da..f9a10d95ed 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1762,8 +1762,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 1 axzw translate-unknown ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων 1 the tongues of … angels Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 1 oucm figs-abstractnouns ἀγάπην…μὴ ἔχω 1 the tongues of … angels If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 1 k2gk figs-metaphor γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 I have become a noisy gong or a clanging cymbal Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that **tongues** without **love** are noisy, like an instrument, but they do not actually help others. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 13 1 o4y7 figs-doublet χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 a clanging cymbal Here Paul refers to two different loud, metal instruments in his culture. If your culture does not have two different loud, metal instruments, you could refer to just one here. Further, if your culture does not use metal instruments, you could refer to two or one instruments that make a loud noise. Alternate translation: “a noisy cymbal” or “a loud drum” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 13 1 krt1 translate-unknown χαλκὸς ἠχῶν 1 gong Here, **a noisy gong** refers to the sound that comes when someone hits a metal object. A **gong** is a metal instrument that someone hits to make a deep, booming sound. You could use a word that identifies a metal instrument in your culture, especially if it makes a loud sound. Alternate translation: “a loud bell” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 13 1 o4y7 figs-doublet χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 a clanging cymbal Here Paul refers to two different loud, metallic instruments in his culture. If your culture does not have two different loud instruments made of metal, you could refer to just one here. Further, if your culture does not use metal instruments, you could refer to two or one instruments that make a loud noise. Alternate translation: “a noisy cymbal” or “a loud drum” (See: [[rc://en/ta/man/translate/figs-doublet]]) +1CO 13 1 krt1 translate-unknown χαλκὸς ἠχῶν 1 gong Here, **a noisy gong** refers to the sound that comes when someone hits a flat metal object. A **gong** is a metal instrument that someone hits to make a deep, booming sound. You could use a word that identifies a metal instrument in your culture, especially if it makes a loud sound. Alternate translation: “a loud bell” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 1 qbx6 translate-unknown κύμβαλον ἀλαλάζον 1 a clanging cymbal A **cymbal** is a thin, round metal plate that someone hits with a stick or another **cymbal** to create a loud crashing sound (**clanging**). You could use a word that describes another metal instrument in your culture, especially if it makes a loud, harsh sound. Alternate translation: “loud percussion” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 2 yx9k figs-hypo καὶ ἐὰν ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη μεθιστάναι, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. 1 a clanging cymbal Here, just as in [13:1](../13/01.md), Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **have prophecy and understand all mysteries and all knowledge** and that he could **have all faith so as to remove mountains** but that he did **not have love**. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without love. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “And suppose that I had all prophecy and understood all mysteries and knowledge, and suppose that I had all faith so as to remove mountains, but also suppose that I did not have love. In that case, I would be nothing” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 13 2 st5i figs-abstractnouns ἔχω προφητείαν 1 a clanging cymbal If your language does not use an abstract noun for the idea behind **prophecy**, you could express the idea by using a verb such as “prophesy.” Alternate translation: “I can prophesy” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 34aab6aa8b38419cffced5f4add7e0ba2bd4e43d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 00:02:24 +0000 Subject: [PATCH 030/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f9a10d95ed..fcd3303ac3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1779,7 +1779,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 3 z8yk figs-abstractnouns ἀγάπην…μὴ ἔχω 1 I give my body If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 4 m671 figs-personification ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται; ἡ ἀγάπη οὐ ζηλοῖ; ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here Paul speaks as if **love** were a person who could be **patient**, **kind**, without **envy**, without “boasting,” and **not arrogant**. Paul speaks in this way to describe the abstract idea of **love** in more concrete ways that are easier to think about. If your readers would misunderstand this figure of speech, you could make Paul’s description of **love** more concrete in another way, such as by speaking about the “people” who **love**. Alternate translation: “If you love others, you are patient {and} kind; you do not envy; you do not boast, you are not arrogant” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 13 4 cr57 figs-ellipsis μακροθυμεῖ, χρηστεύεται 1 Love is patient and kind … It is not arrogant Here Paul does not connect **is patient** and **is kind** with any other words. He does this because he wants the Corinthians to think of these two ideas as closely connected. Since English speakers would misunderstand this connection, the ULT has added “and” to clarify that these two ideas are connected. If your readers would also misunderstand the connection, you could add a connecting word like the ULT does or you could express **is kind** as its own thought. Alternate translation: “is patient; it is kind” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 13 4 lhwa figs-doublet οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here, **boast** refers to how people try to draw attention to how great they are, often with words. On the other hand, **arrogant** refers to how people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: [[rc://en/ta/man/translate/figs-doublet]]) +1CO 13 4 lhwa figs-doublet οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here, **boast** refers to how people try to draw attention to how great they are, often with words. On the other hand, **arrogant** refers to how highly people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 13 5 cp6x figs-personification οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν 1 Connecting Statement: Here, just like in [13:4](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful. If your readers would misunderstand **rude**, you could use a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If your readers would misunderstand **it does not seek its own**, you could use a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) From 1610418d9c6f44a6ab87f0d4a79ef50cf73b9d9e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 00:04:37 +0000 Subject: [PATCH 031/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fcd3303ac3..23341a38e0 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1781,8 +1781,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 4 cr57 figs-ellipsis μακροθυμεῖ, χρηστεύεται 1 Love is patient and kind … It is not arrogant Here Paul does not connect **is patient** and **is kind** with any other words. He does this because he wants the Corinthians to think of these two ideas as closely connected. Since English speakers would misunderstand this connection, the ULT has added “and” to clarify that these two ideas are connected. If your readers would also misunderstand the connection, you could add a connecting word like the ULT does or you could express **is kind** as its own thought. Alternate translation: “is patient; it is kind” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 13 4 lhwa figs-doublet οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here, **boast** refers to how people try to draw attention to how great they are, often with words. On the other hand, **arrogant** refers to how highly people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 13 5 cp6x figs-personification οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν 1 Connecting Statement: Here, just like in [13:4](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: [[rc://en/ta/man/translate/figs-personification]]) -1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful. If your readers would misunderstand **rude**, you could use a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If your readers would misunderstand **it does not seek its own**, you could use a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful in its self-centeredness. If your readers would misunderstand **rude**, you could use a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good for oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If your readers would misunderstand **it does not seek its own**, you could use a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 13 5 xt3v figs-activepassive οὐ παροξύνεται 1 It is not easily angered If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **angered** rather than focusing on the one provoking them. If you must state who did the action, you could use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count** of each and every bad thing that others have done as if they were writing them down and adding them up. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If your readers would misunderstand **keep a count of wrongs**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 6 wl5y figs-personification οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 Connecting Statement: Here, just like in [13:4–5](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]]) From 4b495503139b3054ca3daec08c8b4a388d03f2e7 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 00:10:07 +0000 Subject: [PATCH 032/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 23341a38e0..8afe38eee8 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1784,7 +1784,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful in its self-centeredness. If your readers would misunderstand **rude**, you could use a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good for oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If your readers would misunderstand **it does not seek its own**, you could use a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 13 5 xt3v figs-activepassive οὐ παροξύνεται 1 It is not easily angered If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **angered** rather than focusing on the one provoking them. If you must state who did the action, you could use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count** of each and every bad thing that others have done as if they were writing them down and adding them up. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If your readers would misunderstand **keep a count of wrongs**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If your readers would misunderstand **keep a count of wrongs**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 6 wl5y figs-personification οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 Connecting Statement: Here, just like in [13:4–5](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 13 6 tpz6 figs-doublenegatives οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth Here Paul uses two negative words, **not** and **unrighteousness**, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use one positive word. If you do so, you will have to make the second half a connection instead of a contrast. Alternate translation: “It rejoices in righteousness and in the truth” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) 1CO 13 6 koaf figs-abstractnouns ἐπὶ τῇ ἀδικίᾳ 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth If your language does not use an abstract noun for the idea behind **unrighteousness**, you could express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “unrighteous acts” or “in what people do unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 2c80c2314ab4e28b2d0e6aa23b6ed0f03f2e7592 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 00:32:06 +0000 Subject: [PATCH 033/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 8afe38eee8..fe07097a1c 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1798,7 +1798,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 8 sb1a figs-litotes οὐδέποτε πίπτει 1 Connecting Statement: Here Paul uses two negative words, **never** and **fails**, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use a strong positive word. Alternate translation: “always keeps going” or “love always continues” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 13 8 jlan grammar-connect-condition-fact εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται 1 Connecting Statement: Here Paul uses the conditional form to identify what he is speaking about. He does not think that **prophecies**, **tongues**, and **knowledge** are possibilities. He thinks that they all exist, but he uses **if** to identify each one as the topic of the rest of the clause. If your readers would misunderstand Paul’s use of **if** here, you could express the idea by using a contrast word such as “although” or by simplifying the clauses so that they do not use **if**. Alternate translation: “although {there are} prophecies, they will pass away; although {there are} tongues, they will cease; although {there is} knowledge, it will pass away” or “prophecies will pass away; tongues will cease; knowledge will pass away” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 13 8 ytoy figs-ellipsis εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται. 1 Connecting Statement: Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “there are” or “there is.” Since English does need these words in the first clause, the ULT supplies them. You could supply them in just the first clause or in all of the clauses. Alternate translation: “if {there are} prophecies, they will pass away; if {there are} tongues, they will cease; if {there is} knowledge, it will pass away” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 13 8 ahfm figs-metonymy γλῶσσαι 1 Connecting Statement: Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “special languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 13 8 ahfm figs-metonymy γλῶσσαι 1 Connecting Statement: Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “special languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 13 8 wvjp translate-unknown γλῶσσαι 1 Connecting Statement: Here, **tongues** has the same meaning it had in [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md); [13:1](../13/01.md). Translate it the same way you did in those verses. (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 8 lvov figs-abstractnouns γνῶσις, καταργηθήσεται 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “secret things that people know, they will pass away” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 9 ntg7 grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If your readers would misunderstand **For**, you could use a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From be9e2b1b2a2a307a3755e59eb36f24e3e27d1055 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 00:36:18 +0000 Subject: [PATCH 034/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fe07097a1c..6d9e10a20f 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1803,7 +1803,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 8 lvov figs-abstractnouns γνῶσις, καταργηθήσεται 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “secret things that people know, they will pass away” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 9 ntg7 grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If your readers would misunderstand **For**, you could use a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 13 9 es9w figs-idiom ἐκ μέρους -1 Connecting Statement: Here, **in part** refers to how something is only a **part** of a larger whole. If your readers would misunderstand **in part**, you could use a comparable expression that indicates that something is only part of a larger whole. Alternate translation: “partially … partially” or “imperfectly … imperfectly” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 13 10 ezjx figs-metaphor ἔλθῃ τὸ τέλειον 1 Connecting Statement: Here Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (see [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. When **the perfect comes** will be when Jesus comes back. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 10 ezjx figs-metaphor ἔλθῃ τὸ τέλειον 1 Connecting Statement: Here Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (see [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. The time when **the perfect comes** will be when Jesus comes back. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 10 rt4m figs-explicit τὸ τέλειον, τὸ ἐκ μέρους 1 Connecting Statement: Here, **that which {is} partial** refers back to the “knowing” and “prophesying” in [13:9](../13/09.md). The phrase **the perfect** contrasts with **partial**, so **the perfect** refers to full knowledge and experience of God and of what God says. If your readers would misunderstand what **perfect** and **partial** refer to, you could express the idea more explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 11 tn5r figs-123person ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul uses the first person **I** to describe himself as an example, but he implies that most people experience what he describes here. If your readers would misunderstand **I**, you could use a form that provides a general example. Alternate translation: “When people were children, they spoke like children, they thought like children, they reasoned like children. When they became adults, they put away childish things” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 13 11 dx63 figs-parallelism ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος 1 Connecting Statement: Here Paul repeats **like a child** and the same structure in three straight clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: [[rc://en/ta/man/translate/figs-parallelism]]) From 9c1d7fb2d307dc09c7165fbfed7c947151f1c986 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 13:58:25 +0000 Subject: [PATCH 035/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 278 +++++++++++++++++++++++------------------------ 1 file changed, 139 insertions(+), 139 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 6d9e10a20f..8d00d5cf8d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -44,7 +44,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 9 kx3z guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 his Son **Son** is an important title for Jesus and identifies his relationship with God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) 1CO 1 10 huz1 grammar-connect-words-phrases παρακαλῶ δὲ 1 Here, **Now** indicates the beginning of a new section. Paul transitions from giving thanks to appealing to the Corinthians to avoid divisions. You could: (1) leave this word untranslated and show the shift in topic by starting a new paragraph. Alternate translation: “I urge” (2) use a word or phrase that indicates the beginning of a new section. Alternate translation: “Next, I urge” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 1 10 u1u1 figs-infostructure παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, 1 In this sentence, the words **I urge you** are located far from what Paul is urging. If it would be clearer in your language, you could move **I urge you** so that it comes right before **that you all speak**. Alternate translation: “Now brothers, through the name of our Lord Jesus Christ, I urge you” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 1 10 k7gw figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 1 10 k7gw figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 1 10 sw54 figs-metonymy διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 through the name of our Lord Jesus Christ Here Paul uses the **name** of Jesus to refer to the authority of Jesus. With this language, he reminds the Corinthians that he is an apostle with authority from Jesus. If your readers would misunderstand the meaning of **name**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “on behalf of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 1 10 u4y2 figs-idiom τὸ αὐτὸ λέγητε πάντες 1 that you all agree In this language, to **speak the same thing** is an idiom that means that everyone is in agreement, not only in what they speak but also in what they believe and set as goals. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “you all see eye to eye” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 1 10 j75c translate-unknown σχίσματα 1 that there be no divisions among you Here, **divisions** refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If your readers would misunderstand this word, you could express this idea with a comparable noun or a short phrase that makes this clear. Alternate translation: “opposing parties” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -52,7 +52,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 10 emt2 figs-abstractnouns ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ 1 be joined together with the same mind and by the same purpose If your language does not use abstract nouns for the ideas behind **mind** and **purpose**, you could express the ideas by using verbs such as “think” and “decide” or “choose.” Alternate translation: “by thinking the same things and by choosing the same things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 1 11 dtsp grammar-connect-logic-result γάρ 1 Here, **for** introduces the reason why Paul is urging them to become united together. If your readers would misunderstand **for**, you could use a short phrase to express the idea. Alternate translation: “I speak this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 1 11 tayn figs-activepassive ἐδηλώθη…μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what was **made clear** rather than the people making it **clear**. Alternate translation: “those of Chloe have made it clear to me concerning you, my brothers,” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 1 11 ur84 figs-gendernotations ἀδελφοί μου 1 Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “my brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 1 11 ur84 figs-gendernotations ἀδελφοί μου 1 Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “my brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 1 11 e8jb figs-explicit τῶν Χλόης 1 Chloe’s people Here, **those of Chloe** refers to people who are connected to Chloe and probably live in her house or work for her. Paul does not tell us whether they are family members, slaves, or employees. If your readers would misunderstand the meaning of this phrase, you could use a word or phrase that indicates that these people are related to or dependent on Chloe. Alternate translation: “people connected to Chloe” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 1 11 fd71 translate-names Χλόης 1 **Chloe** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 1 11 vbe6 translate-unknown ἔριδες ἐν ὑμῖν εἰσιν 1 there are factions among you Here, **factions** refers to quarrels or strife among groups within a community. These quarrels or fights are not physical but verbal. If possible, use a word that refers to verbal conflict or express the idea with a verbal phrase. Alternate translation: “you have verbal fights with each other” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -140,7 +140,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 25 i7pl figs-ellipsis ἰσχυρότερον τῶν ἀνθρώπων 1 Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the strength.” Alternate translation: “stronger than the strength of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 1 26 je03 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces proof for or examples of what Paul has claimed so far about God choosing to work through foolishness and weakness. If your readers would misunderstand this connection, you could use a word or phrase that introduces examples or support. Alternate translation: “For instance,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 1 26 c8sf translate-unknown τὴν κλῆσιν ὑμῶν 1 Here, **calling** refers primarily to who the Corinthians were at the time of their **calling**. It does not primarily refer to God’s act in **calling** them. If your readers would misunderstand the meaning of this word, you can emphasize this aspect in your translation. Alternate translation: “who you were at your calling” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -1CO 1 26 xq6b figs-gendernotations ἀδελφοί 1 Here, **brothers** does not just refer to men but to people of any sex. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 1 26 xq6b figs-gendernotations ἀδελφοί 1 Here, **brothers** does not just refer to men but to people of any sex. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 1 26 w6l1 figs-litotes οὐ πολλοὶ -1 Not many of you Here Paul uses a form that can more easily be stated in inverse form in many languages. If: (1) your language would most naturally put **not** with the verb instead of **many**, you could do so here. Alternate translation: “many {were} not … many {were} not … and many {were} not” (2) your language would most naturally use a word that indicates a small number of people here, you could use it without **not**. Alternate translation: “few … few … and few” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 1 26 unig writing-pronouns οὐ πολλοὶ -1 While Paul does not explicitly state that **not many** refers to the Corinthians, he is referring to the Corinthians when he says **not many**. If your readers would misunderstand this form, you could insert “you.” Alternate translation: “not many of you … not many of you … and not many of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 1 26 camj figs-infostructure οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς 1 Paul here uses the phrase **according to the flesh** to clarify what he means by **wise**, and also **powerful**, and also **of noble birth**, not just **wise**. If your readers would misunderstand what **according to the flesh** modifies, you could move the phrase so that it is clear that it modifies all three of these statements. Alternate translation: “according to the flesh, not many {were} wise, not many {were} powerful, and not many {were} of noble birth (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -178,9 +178,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 31 pfa7 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Jeremiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 31 fym9 figs-imperative ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 Let the one who boasts, boast in the Lord Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 1 31 mo0q figs-idiom ἐν Κυρίῳ καυχάσθω 1 When Paul says that someone can **boast in the Lord**, he does not mean that they are inside **the Lord**. Rather, he means that they are boasting about **the Lord** and what he has done. If your readers would misunderstand **boast in the Lord**, you could use a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 2 intro k86p 0 # 1 Corinthians 2 General Notes

## Structure and Formatting

2. Against divisions (1:10–4:15)
* Paul’s attitude among the Corinthians (2:1–5)
* The wisdom of God, revealed by the Spirit (2:6–16)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.

## Special Concepts in this Chapter

### Wisdom and foolishness

Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])

### Power and weakness

Throughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])

### The Spirit

Paul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the non-physical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])

### The Mystery

Paul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])

## Important Figures of Speech in this Chapter

### The deep things of God

In [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.

## Other Possible Translation Difficulties in this Chapter

### The rulers of this age

In [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])

### Positive and negative uses of “wisdom”

Just as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.

### First-person singular and plural

Paul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +1CO 2 intro k86p 0 # 1 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n * Paul’s attitude among the Corinthians (2:1–5)\n * The wisdom of God, revealed by the Spirit (2:6–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.\n\n## Special Concepts in this Chapter\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])\n\n### Power and weakness\n\nThroughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])\n\n### The Spirit\n\nPaul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### The Mystery\n\nPaul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])\n\n## Important Figures of Speech in this Chapter\n\n### The deep things of God\n\nIn [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The rulers of this age\n\nIn [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])\n\n### Positive and negative uses of “wisdom”\n\nJust as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### First-person singular and plural\n\nPaul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 2 1 pxmq grammar-connect-words-phrases κἀγὼ 1 Here, **And I** introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the gospel in weak and foolish ways. If your readers would misunderstand this connection, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “In the same way, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 2 1 qvj7 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 2 1 qvj7 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 2 1 koh8 figs-explicitinfo ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ 1 Here Paul twice says that he has **come** to them. This is a structure that makes sense in Paul’s language. However, if your readers would misunderstand this repetition, you could: (1) translate the first **come** with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) 1CO 2 1 o0vw grammar-connect-time-background ἐλθὼν πρὸς ὑμᾶς 1 The phrase **having come to you** gives background information. It describes what happened before Paul **did not come with superiority of speech or of wisdom**. If your readers would misunderstand this connection, you could clarify by using a word that introduces action that has already occurred. Alternate translation: “after I came to you” or “when I came to you” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) 1CO 2 1 mioj figs-go ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ 1 Here Paul is speaking about how he had previously visited the Corinthians. Use a form in your language that refers to a past visit. Alternate translation: “after arriving where you live, did arrive” (See: [[rc://en/ta/man/translate/figs-go]]) @@ -207,7 +207,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 5 av3t figs-idiom ἡ πίστις ὑμῶν, μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ’ ἐν δυνάμει Θεοῦ 1 Here, the phrase translated **faith might not be in the wisdom of men but in** refers to believing something (**faith**) based on (**in**) something else. It does not refer, as it does in many other places, to believing in or trusting in something. If your readers would misunderstand the meaning of this phrase, you could translate **in** with a word or phrase that indicates the basis of the **faith**. Alternate translation: “your faith might not be based on the wisdom of men but based on the power of God” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 2 5 ovoj figs-abstractnouns ἡ πίστις ὑμῶν, μὴ ᾖ 1 If you cannot use this form in your language, you could express the idea in active form by translating **faith** with a verb such as “trust” or “believe.” Alternate translation: “you might believe not” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 2 5 rkoy figs-possession σοφίᾳ ἀνθρώπων 1 Here Paul uses the possessive form to describe what **men** think is **wisdom**. If your readers would misunderstand this form, you could express the idea by translating **men** with an adjective such as “human.” Alternate translation: “in human wisdom” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 2 5 cdw7 figs-gendernotations ἀνθρώπων 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 2 5 cdw7 figs-gendernotations ἀνθρώπων 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 2 5 b29d figs-possession δυνάμει Θεοῦ 1 Here Paul uses the possessive form to speak of **power** that **God** has and shows. If your readers would misunderstand the meaning of this phrase, you could express the idea by translating **power** as a verb or adverb with **God** as the subject. Alternate translation: “God working powerfully” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 6 azm7 grammar-connect-logic-contrast δὲ 1 Now we do speak Here, **Now** introduces a contrast with what Paul has said in [2:4–5](../02/4–5.md). In those verses, he said that he did not speak with **wisdom**. In this verse, however, he clarifies that he does **speak** with **wisdom** of a certain kind. If your readers would misunderstand **Now**, you could express the idea by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 2 6 uena figs-exclusive λαλοῦμεν 1 Here, **we** refers to Paul and others like him who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) @@ -239,7 +239,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 9 j9ib figs-synecdoche ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη 1 Things that no eye has seen, no ear has heard, no mind has imagined Here, the words **eye**, **ear**, and **heart** refer to the parts of the person that see, hear, and think. In each case, the word means that the whole person sees, hears, and thinks. If your readers would misunderstand this way of speaking, you could use a word that refers to a person as a whole instead of just a part of that person. Alternate translation: “What a person has not seen, and a person has not heard, and has not arisen when a person thinks” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 2 9 xe03 figs-idiom ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη 1 The phrase **heart of man** refers to the place where humans think. If something “arises” there, that means that a human has thought about that thing. If your readers would misunderstand the meaning of **arisen in the heart of man**, you could use a comparable phrase or express the idea nonfiguratively. Alternate translation: “man has not thought about” or “man has not imagined” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 2 9 pigi figs-possession καρδίαν ἀνθρώπου 1 Here Paul uses the possessive form to describe a **heart** that belongs to a **man**. If your readers would misunderstand this form, you could translate **man** with an adjective such as “human.” Alternate translation: “the human heart” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 2 9 yw0a figs-gendernotations ἀνθρώπου 1 Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **man**, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 2 9 yw0a figs-gendernotations ἀνθρώπου 1 Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **man**, you could use a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 2 9 us5y grammar-collectivenouns ἀνθρώπου 1 Here, even though **man** is written in singular form, it refers to anyone who would be considered a **man**, that is, any human. If your readers would misunderstand this form, you can make **man** plural. Alternate translation: “of men” or “of humans” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) 1CO 2 10 z472 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces an explanation of the last line of the quote from [2:9](../02/09.md): “these things God has prepared for those who love him.” Paul wants to explain that these are the things that **God has revealed** to those who believe. If your readers would misunderstand **For**, you could leave the word untranslated or use a word or phrase that introduces an explanation. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 2 10 hp6w grammar-connect-words-phrases γὰρ 2 Here, **For** introduces an explanation for why God’s revelation is made **to us through the Spirit**. It is because the **Spirit searches everything** and knows everything that is **revealed**. If your readers would misunderstand this connection, you could use a comparable word or phrase that introduces this kind of explanation. Alternate translation: “He works through the Spirit because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -252,7 +252,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 11 wfr2 figs-idiom τίς…ἀνθρώπων 1 The phrase **who among men** is a way of asking about people or things that belong to a specific category. Paul means to ask if there are any **men** who can know **the things of a man**. He uses this phrase because God also **knows the things of a man**, so he must limit his question to only **men**. If your readers would misunderstand this form, you could express the idea by using a phrase that asks about people or things, but only those that belong in a specific category. Alternate translation: “which man” or “out of all men, who” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 2 11 mi27 figs-idiom τὰ τοῦ ἀνθρώπου…τὰ τοῦ Θεοῦ 1 Here Paul uses the phrases **the things of a man** and **the things of God** to refer to everything that makes up the person, including personality, thoughts, actions, desires, possessions, and many more similar categories. Paul is intentionally general and does not narrow down which of these categories he has in mind. If your readers would misunderstand this form, you could use an expression that refers to all the aspects of a person that makes that person unique. Alternate translation: “all the details about a man … all the details about God” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 2 11 i47d translate-unknown τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 spirit of the person Here, the word translated **spirit** is the same word that Paul uses for the Holy **Spirit**. It refers to the interior life of a person, to the part of them that people cannot see, including their thoughts and desires. If possible, use the same word here that you will use later in the verse for the **Spirit**, since Paul is drawing an analogy between the human **spirit** and God’s **Spirit**. If you cannot use the word for God’s **Spirit** to describe a human being, you could: (1) refer simply to a human without specifying which part of the human **knows**. Alternate translation: “the man himself” (2) use an expression that refers to the interior life of a human. Alternate translation: “the consciousness of the man that {is} within him” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 2 11 to3t figs-idiom τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 In this culture, people would speak of the nonphysical part of a human being as if it were inside the physical part of a human being. Here Paul speaks in this way when he says that the **spirit of the man** is **within him**. By using **within him**, Paul is identifying the **spirit** as the one that belongs to **the man**. It is not some other man’s **spirit**. If your readers would misunderstand the meaning of **within him**, you could: (1) use a word or phrase that identifies that the **spirit** belongs to **the man** only. Alternate translation: “that man’s own spirit” (2) express the idea by using a phrase that describes where a human being’s non-physical part would be in your culture. Alternate translation: “the spirit of the man that permeates him” or “the spirit of the man that suffuses him” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 2 11 to3t figs-idiom τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 In this culture, people would speak of the nonphysical part of a human being as if it were inside the physical part of a human being. Here Paul speaks in this way when he says that the **spirit of the man** is **within him**. By using **within him**, Paul is identifying the **spirit** as the one that belongs to **the man**. It is not some other man’s **spirit**. If your readers would misunderstand the meaning of **within him**, you could: (1) use a word or phrase that identifies that the **spirit** belongs to **the man** only. Alternate translation: “that man’s own spirit” (2) express the idea by using a phrase that describes where a human being’s nonphysical part would be in your culture. Alternate translation: “the spirit of the man that permeates him” or “the spirit of the man that suffuses him” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 2 12 zbv8 grammar-connect-words-phrases δὲ 1 General Information: Here, **But** introduces the next part of Paul’s argument. If your readers would misunderstand the meaning of **But**, you could leave it untranslated or use a word or phrase that signifies that the argument is moving on. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 2 12 evts figs-infostructure ἡμεῖς…οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ 1 If your language would naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “we received the Spirit who {is} from God, not the spirit of the world” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 2 12 emse translate-unknown τὸ πνεῦμα τοῦ κόσμου 1 The phrase **spirit of the world** could refer to: (1) a **spirit** that does not actually exist. In other words, Paul is saying that the Spirit they received did not come from the **world** but rather came from **God**. Alternate translation: “a spirit that comes from the world” (2) human ways of thinking and understanding, which could be called a **spirit**. In other words, Paul is saying that they did not receive human ways of thinking but rather ways of thinking that God’s Spirit brings. Alternate translation: “human ways of thinking” ((See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -289,7 +289,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 16 pr9b figs-possession νοῦν Χριστοῦ 1 Here Paul uses the possessive form to describe a **mind** that **Christ** has or uses. If your readers would misunderstand that **Christ** is the one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 3 intro g6ku 0 # 1 Corinthians 3 General Notes

## Structure and Formatting

2. Against divisions (1:10–4:15)
* Paul identifies the divisions (3:1–5)
* Farming metaphor (3:6–9a)
* Building metaphor (3:9b–15
* Temple metaphor (3:16–17)
* Wisdom and folly (3:18–20)
* All things are yours (3:21–23)

Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.

## Special Concepts in this Chapter

### Fleshly people

In [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])

### Fire and judgment

In Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was built. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])

### Wisdom and foolishness

Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])

## Important Figures of Speech in this Chapter

### Infants and food metaphor

In [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food, but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### Farming metaphor

In [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### Building metaphor

In [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become evident. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### Temple metaphor

In [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### Rhetorical questions

Paul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### Christ is God’s

In [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make. 1CO 3 1 zfdg grammar-connect-words-phrases κἀγώ 1 The word translated **And I** is the same word that appears at the beginning of [2:1](../02/01.md). Just as there, Paul uses **And I** here to introduce how his own experience visiting the Corinthians fits into the general pattern he has outlined at the end of chapter 2. Here, however, his experience with the Corinthians is the opposite of what he would have liked. Therefore, the words **And I** introduce a contrast with what he said in [2:16](../02/16.md) about having the mind of Christ. If your readers would misunderstand the meaning of **And I**, you could express the idea by using a word or phrase that introduces a specific example or a word or phrase that introduces a contrast. Alternate translation: “But I” or “As for me, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 3 1 r4iw figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 1 r4iw figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 1 jn0q figs-infostructure οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 1 If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statements. Alternate translation: “had to speak to you as to fleshly, as to infants in Christ, not as to spiritual” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 3 1 jx17 figs-nominaladj πνευματικοῖς…σαρκίνοις 1 spiritual people Paul is using the adjectives **spiritual** and **fleshly** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “to spiritual people … to fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 3 1 r5w5 figs-ellipsis ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις 1 fleshly people Here Paul leaves out some words that might be required in your language to make a complete thought. If your readers would misunderstand this form, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly; I spoke to you as to infants” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -306,7 +306,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 3 oz5v figs-hendiadys καὶ 2 Here Paul uses **and** to introduce a definition of what **fleshly** means. It means **walking according to men**. If you cannot use **and** to introduce a definition or explanation, you could use another word or phrase that does introduce a definition or explanation. If you use one of the following alternate translations, you may need to add a comma before it. Alternate translation: “that is, are you not” or “which means” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) 1CO 3 3 as2u figs-metaphor κατὰ ἄνθρωπον περιπατεῖτε 1 Paul speaks of behavior in life as if it were **walking**. If **walking** would not be understood as a description of a person’s way of life in your language, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “behaving as men do” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 3 3 ljri figs-idiom κατὰ ἄνθρωπον 1 Here Paul speaks of behavior that is **according to men**. He uses this phrase to refer to behaviors done by people who think and act in only human ways. These people do not have God’s Spirit, so they “walk” according to the values and goals of this world. If your readers would misunderstand **according to men**, you could express the idea by using a word or phrase that refers to things and behaviors valued by people who do not believe. Alternate translation: “according to what mere humans value” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 3 3 y8b4 figs-gendernotations ἄνθρωπον 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 3 y8b4 figs-gendernotations ἄνθρωπον 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 4 cidr grammar-connect-words-phrases γὰρ 1 Here, **For** introduces further evidence for Paul’s argument that the Corinthians are acting in merely humans ways. If your readers would misunderstand **For**, you could leave **For** untranslated or express the idea using a word or phrase that introduces more evidence or examples. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 3 4 g8zt writing-pronouns λέγῃ τις…ἕτερος 1 Here Paul uses the pronouns **one** and **another** to give two examples of some people in the Corinthian church who are saying these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If your readers would misunderstand this form, you could use words that introduce examples of a larger pattern, and you could add a phrase that indicates that the words **I am of Paul** and **I am of of Apollos** are two examples of the kinds of things that they are saying. Alternate translation: “some people among you say things like … other people among you say things like” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 3 4 rmtq figs-quotations ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ 1 If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that he or she is of Paul … that he or she is of Apollos” (See: [[rc://en/ta/man/translate/figs-quotations]]) @@ -374,13 +374,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 13 rgfy ἐν πυρὶ 1 Alternate translation: “with fire” or “in a fiery way” 1CO 3 13 wo2j figs-rpronouns τὸ πῦρ αὐτὸ 1 Here, **itself** focuses attention on **the fire**. If **itself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “that fire” or “the fire indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) 1CO 3 14 wexj grammar-connect-condition-hypothetical εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται. 1 Here and in [3:15](../03/15.md), Paul uses **if** to introduce a true possibility. He means that a person’s **work** might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Anyone whose work that he built will remain will receive a reward” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 3 14 ygva figs-exmetaphor εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται. 1 Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures survive a fire receive rewards. He speaks in this way to indicate that God will reward those who proclaim more about the gospel if God finds their teachings to be accurate and acceptable to him when he judges everyone. The **reward** includes public recognition and other blessings. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone teaches you more about the gospel with words that are acceptable to God, he will be honored by God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 14 ygva figs-exmetaphor εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται. 1 Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures survive a fire receive rewards. He speaks in this way to indicate that God will reward those who proclaim more about the gospel if God finds their teachings to be accurate and acceptable to him when he judges everyone. The **reward** includes public recognition and other blessings. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “If anyone teaches you more about the gospel with words that are acceptable to God, he will be honored by God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 14 iddt figs-doublet τινος τὸ ἔργον…ὃ ἐποικοδόμησεν 1 Here Paul speaks both of **work** and what **he built**. If your readers would misunderstand why Paul uses both of these terms, you could combine the ideas into one expression. Alternate translation: “anyone’s building project” or “what anyone built” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 3 14 s4u3 figs-synecdoche τὸ ἔργον 1 work remains Here Paul uses **work** to refer to the product or result of the **work**, not the action of “working.” If your readers would misunderstand **work**, you could express the idea with a word or phrase that refers to the product of the **work**. Alternate translation: “project” or “house” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 3 14 tec9 μενεῖ 1 Alternate translation: “does not burn up” 1CO 3 14 ge6s figs-gendernotations τινος…ἐποικοδόμησεν…λήμψεται 1 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “anyone’s … he or she built … he or she will receive” or “people’s … they built … they will receive” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 15 vax6 grammar-connect-condition-hypothetical εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται 1 Here, just as in [3:14](../03/14.md), Paul uses **if** to introduce a true possibility. He means that a person’s work might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Anyone whose work will be burned up will suffer loss” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 3 15 ysjz figs-exmetaphor εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται; αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 1 Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures do not survive a fire **suffer loss**. The builders themselves do not die, but they are in trouble, almost as if they were in the building and barely escaped as it burned to the ground. Paul speaks in this way to indicate that God will not reward those who proclaim more about the gospel if God finds their teachings to be inaccurate and unacceptable to him when he judges everyone. The **loss** includes lack of honor and rewards from God. However, those who proclaim more about God in inaccurate and unacceptable ways are not condemned to punishment by God. Instead, just like someone escaping from a burning building, they are just barely accepted by God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone teaches you more about the gospel with words that are not acceptable to God, he will receive no honor or blessing when God judges everyone, but he himself will be accepted by God, although just barely” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 15 ysjz figs-exmetaphor εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται; αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 1 Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures do not survive a fire **suffer loss**. The builders themselves do not die, but they are in trouble, almost as if they were in the building and barely escaped as it burned to the ground. Paul speaks in this way to indicate that God will not reward those who proclaim more about the gospel if God finds their teachings to be inaccurate and unacceptable to him when he judges everyone. The **loss** includes lack of honor and rewards from God. However, those who proclaim more about God in inaccurate and unacceptable ways are not condemned to punishment by God. Instead, just like someone escaping from a burning building, they are just barely accepted by God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “If anyone teaches you more about the gospel with words that are not acceptable to God, he will receive no honor or blessing when God judges everyone, but he himself will be accepted by God, although just barely” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 15 c2xj figs-activepassive τινος τὸ ἔργον κατακαήσεται 1 if anyone’s work is burned up If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **work** that is **burned up** rather than on what does the “burning up.” If you must state who does the action, Paul implies that the **fire** does it. Alternate translation: “fire burns up anyone’s work” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 3 15 fyfr figs-synecdoche τὸ ἔργον 1 Here Paul uses **work** to refer to the product or result of the **work**, not the action of “working.” If your readers would misunderstand **work**, you could express the idea with a word or phrase that refers to the product of the **work**. Alternate translation: “project” or “house” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 3 15 b2l8 figs-gendernotations τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται 1 Here, the words translated **he** and **himself** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand **he** and **himself**, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “anyone’s … he or she will suffer loss … he himself or she herself will be saved” or “people’s … they will suffer loss … they themselves will be saved” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -388,8 +388,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 15 w1zv figs-activepassive αὐτὸς δὲ σωθήσεται 1 but he himself will be saved If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who will **be saved** rather than the person doing the “saving.” You could express the idea with **he** saving **himself** or **he** not perishing. Alternate translation: “but he will not perish” or “but he will save himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 3 15 vdvl figs-rpronouns αὐτὸς…σωθήσεται 1 but he himself will be saved Here, **himself** focuses attention on **he**. If **himself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he will be saved” or “he indeed will be saved” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) 1CO 3 16 uq2g figs-rquestion οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν? 1 Do you not know that you are God’s temple and that the Spirit of God lives in you? Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with an emphatic statement. Alternate translation: “you know that you are a temple of God, and you know that the Spirit of God lives in you” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 3 16 yc1g figs-exmetaphor οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν? 1 Here Paul develops the metaphor about constructing a building in new ways. First, he says that the Corinthians together are **a temple of God**, which is a specific type of building. The **temple of God** was the place where God was present in a special way. Paul is thus identifying the Corinthians as people among whom God is present in the same kind of special way. Second, he says that the Corinthians together are the house or city in which the **Spirit of God lives**. The house or city in which someone lives is where they are always present. Paul is thus saying that the Holy Spirit is always present with the Corinthians. If your readers would misunderstand the meaning of Paul’s metaphors, you could use a comparable metaphor or express the idea in non-figurative language. Alternate translation: “Do you not know that you are the sacred shrine where God dwells, and you are the country in which the Spirit of God has residency?” or “Do you not know that God is present among you, and the Spirit of God is always with you?” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) -1CO 3 17 pc0d figs-exmetaphor εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός; ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 1 Here Paul finishes the metaphor about the temple that he began in [3:16](../03/16.md). He notes that, because God’s temple is **holy**, God will **destroy** anyone who **destroys** the temple. He then again repeats that the Corinthians **are** the temple. By speaking in this way, Paul wishes to remind everyone among the Corinthian believers that “destroying” the unity of the believers is like “destroying” the **temple**, and God will act in response to this like he would if someone “destroyed” his **temple**. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone desecrates God’s sacred shrine, God will punish that person. For the sacred shrine is holy, and you are God’s sacred shrine” or “If anyone divides the place of God’s presence, God will punish that person. For wherever God’s presence can be found is holy, and you are the place where God’s presence can be found” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 16 yc1g figs-exmetaphor οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν? 1 Here Paul develops the metaphor about constructing a building in new ways. First, he says that the Corinthians together are **a temple of God**, which is a specific type of building. The **temple of God** was the place where God was present in a special way. Paul is thus identifying the Corinthians as people among whom God is present in the same kind of special way. Second, he says that the Corinthians together are the house or city in which the **Spirit of God lives**. The house or city in which someone lives is where they are always present. Paul is thus saying that the Holy Spirit is always present with the Corinthians. If your readers would misunderstand the meaning of Paul’s metaphors, you could use a comparable metaphor or express the idea in nonfigurative language. Alternate translation: “Do you not know that you are the sacred shrine where God dwells, and you are the country in which the Spirit of God has residency?” or “Do you not know that God is present among you, and the Spirit of God is always with you?” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 17 pc0d figs-exmetaphor εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός; ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 1 Here Paul finishes the metaphor about the temple that he began in [3:16](../03/16.md). He notes that, because God’s temple is **holy**, God will **destroy** anyone who **destroys** the temple. He then again repeats that the Corinthians **are** the temple. By speaking in this way, Paul wishes to remind everyone among the Corinthian believers that “destroying” the unity of the believers is like “destroying” the **temple**, and God will act in response to this like he would if someone “destroyed” his **temple**. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “If anyone desecrates God’s sacred shrine, God will punish that person. For the sacred shrine is holy, and you are God’s sacred shrine” or “If anyone divides the place of God’s presence, God will punish that person. For wherever God’s presence can be found is holy, and you are the place where God’s presence can be found” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 17 pv8w grammar-connect-condition-hypothetical εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός 1 Here Paul uses **if** to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the consequence if someone does destroy God’s temple. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 3 17 vcuv writing-pronouns οἵτινές ἐστε ὑμεῖς 1 Here, **which** could refer to: (1) **the temple of God**. Alternate translation: “which temple you are” (2) **holy**. Alternate translation: “and you too are holy” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 3 18 glg8 figs-imperative μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω 1 Let no one deceive himself In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: [[rc://en/ta/man/translate/figs-imperative]]) @@ -403,7 +403,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 19 ayvv writing-quotations γέγραπται γάρ 1 In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Job” (see [Job 5:13](../../job/05/13.md)). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Job says” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 3 19 vpod figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the author of Job has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 3 19 zws3 figs-quotations γέγραπται…ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν 1 He catches the wise in their craftiness If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that God catches the wise in their craftiness” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 3 19 wxz2 figs-metaphor δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν 1 Here Paul speaks as if God reaches out and grabs **the wise** as they act in **craftiness**. By speaking in this way, he means that even “crafty” or clever people cannot avoid God when he wishes to “catch” them. God is not deceived, and he can disrupt their clever plans. If your readers would misunderstand **catches**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “interrupts the clever plans of the wise” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 3 19 wxz2 figs-metaphor δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν 1 Here Paul speaks as if God reaches out and grabs **the wise** as they act in **craftiness**. By speaking in this way, he means that even “crafty” or clever people cannot avoid God when he wishes to “catch” them. God is not deceived, and he can disrupt their clever plans. If your readers would misunderstand **catches**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “interrupts the clever plans of the wise” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 3 19 j0ga figs-nominaladj τοὺς σοφοὺς 1 Paul is using the adjective **wise** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “wise people” or “those who are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 3 19 x6ts figs-abstractnouns τῇ πανουργίᾳ 1 If your language does not use an abstract noun for the idea behind **craftiness**, you could express the idea by using by using a phrase such as “crafty plans” or “clever planning.” Alternate translation: “crafty plans” or “clever planning” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 3 20 n5pu writing-quotations καὶ πάλιν 1 In Paul’s culture, **And again** is a normal way to introduce another quotation from an important text that supports the same point. In this case, Paul quotes from the Old Testament book titled “Psalms” (see [Psalm 94:11](../../psa/94/11.md)). If your readers would misunderstand **And again**, you could use a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “In another place in the Old Testament it can be read” or “And the book of Psalms also says” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -415,7 +415,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 21 molu figs-imperative μηδεὶς καυχάσθω ἐν ἀνθρώποις 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “no one should boast in men” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 3 21 xyti figs-idiom μηδεὶς καυχάσθω ἐν ἀνθρώποις 1 The phrase **boast in men** means that a person is boasting “about” humans. If your readers would misunderstand **boast in**, you could use a word or phrase that clarifies that the “boasting” has **men** as its content. Alternate translation: “let no one boast about men” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 3 21 k9i3 figs-explicit ἐν ἀνθρώποις 1 The next verse makes it clear that here Paul specifically has leaders in mind. He wishes to tell the Corinthians that they should not boast about having a specific leader that they follow. If this meaning of **in men** would not be understood in your language, you could include some words that clarify that it refers to following leaders. Alternate translation: “in men that they follow” or “in men whose group they are part of” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 3 21 ogfq figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 3 21 ogfq figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 21 g0hr figs-explicit πάντα…ὑμῶν ἐστιν 1 Here, **all things are yours** also implies that **boasting in men** is foolish. If the Corinthians have everything, then boasting about following a specific leader does not make sense. All the Corinthians have all the leaders, and much more beyond that (see [3:22](../03/22.md)). If your readers would not infer that **all things are yours** implies these conclusions, you could include a phrase that states these conclusions. Alternate translation: “all things are yours, including all leaders” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 3 22 lrlg translate-names Παῦλος…Ἀπολλῶς…Κηφᾶς 1 **Paul**, **Apollos**, and **Cephas** are the names of three men. They are the same men who were mentioned in [1:12](../01/12.md) as leaders whom the Corinthians were claiming to follow. **Cephas** is another name for Peter. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 3 22 x1w6 εἴτε Παῦλος, εἴτε Ἀπολλῶς, εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ, εἴτε θάνατος, εἴτε ἐνεστῶτα, εἴτε μέλλοντα; 1 Paul does not want his readers to think that this list tells the Corinthians everything that they have. Rather, he uses the list to give examples. If your readers would misunderstand this list, you could include a word or phrase that shows that the list gives examples. Alternate translation: “including Paul and Apollos and Cephas and the world and life and death and things present and things to come” @@ -427,7 +427,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 intro vg5z 0 # 1 Corinthians 4 General Notes

## Structure and Formatting

2. Against divisions (1:10–4:15)
* God alone is judge (4:1–5)
* Present weakness (4:6–15)
3. Against sexual immorality (4:16–6:20)
* Paul’s planned visit (4:16–21)

## Special Concepts in this Chapter

### Judgment

In [4:3–5](../04/03.md), Paul refers to three different judgments. The first judgment is what humans think of each other, including what they think of Paul. The second is Paul’s own judgment of himself. The third is God’s judgment, which occurs when the Lord returns. Paul argues that the first two judgments are not important and carry no weight. Rather, the only judgment that matters is God’s judgment. Therefore, Paul argues that no one should issue a final verdict about anything until God has performed his judgment ([4:5](../04/05.md)). (See: [[rc://en/tw/dict/bible/other/discernment]])

### Pride

Paul mentions the Corinthians’ pride many times in this chapter. He speaks specifically of being “puffed up” ([4:6](../04/06.md); [4:18–19](../04/18.md)), and boasting ([4:7](../04/07.md)). In contrast, Paul describes himself and the other apostles as humble and weak ([4:9–13](../04/09.md)). By making this contrast, Paul wants the Corinthians to rethink their opinions about themselves. If the apostles, the leaders of the church, are weak and humble, they need to think again about whether they really are as great as they think they are.

### Word and power

In [4:19–20](../04/19.md), Paul contrasts “word” with “power.” This is a common comparison in his culture that contrasts talk and deeds. Anyone can say they are capable of doing something, but only those with “power” can actually do what they claim. Paul introduces this contrast because he is coming to see if those who claim greatness (“word”) can do what they claim (“power”). He argues that “power” is what matters more than “word” because God’s kingdom is a matter of “power,” not “word.” It is about action, not just talk. If your language has a standard comparison between “talk” and “deeds,” you could use it in these verses.

## Important Figures of Speech in this Chapter

### Paul as father

In [4:14–15](../04/14.md), Paul identifies the Corinthians as his children, which makes him their father. He became their father when he preached the gospel to them. Thus, he is their spiritual father, the one who helped bring them into the Christian life. In the metaphor, Paul does not specify who the mother is, and he does not intend his audience to make an inference as to who it might be. In [4:17](../04/17.md), Paul continues this metaphor by claiming Timothy as his spiritual child. If possible, use words in your language that do not always require biological relationships. (See: [[rc://en/tw/dict/bible/other/father]] and [[rc://en/tw/dict/bible/kt/children]])

### The spectacle

In [4:9](../04/09.md), Paul speaks of the “spectacle” that he and the other apostles participate in. The “spectacle” could be a victory parade in which Paul and the other apostles are prisoners who will be killed, or it could be a gladiatorial performance in an arena in which Paul and the other apostles are destined to die. See the notes on the verse for translation options. Whichever “spectacle” Paul refers to, he is presenting himself and the other apostles as people who are going to be humiliated and killed in public. With this metaphor he continues the theme of Christ working in power through his and others’ weakness. (See: [[rc://en/ta/man/translate/figs-metaphor]])

### Irony

In [4:8](../04/08.md), Paul says that the Corinthians are satisfied, rich, and reigning. In the second half of the verse, however, he says that he “wishes” that they were actually reigning. The first part of the verse, then, presents how the Corinthians think about themselves. Paul speaks from their perspective in order to show them that their views are foolish and impossible. (See: [[rc://en/ta/man/translate/figs-irony]])

### Rhetorical questions

In [4:7](../04/07.md) and [4:21](../04/21.md), Paul uses several questions. All the questions in these two verses are not seeking answers that provide information or further knowledge. Rather, all the questions are meant to make the Corinthians think about what they are thinking and doing. For translation options, see the notes on these two verses. (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### “Not beyond what is written”

In [4:6](../04/06.md), Paul quotes a phrase: “Not beyond what is written.” This is not a quote from Scripture, and Paul does not say where the phrase comes from. However, the way he quotes it shows that both he and the Corinthians were familiar with this saying. Most likely, the phrase is a well-known proverb or wise saying that Paul uses to strengthen his argument. For the meaning of the phrase and translation options, see the notes on that verse.

### Paul’s coming

In [4:18–21](../04/18.md), Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else. 1CO 4 1 nkda figs-explicitinfo οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς 1 If the form **In this manner let a man regard us: as** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “Let a man regard us as” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) 1CO 4 1 k1v5 figs-imperative ἡμᾶς λογιζέσθω ἄνθρωπος 1 Connecting Statement: Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “a man should regard us” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 4 1 xt4u figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **man**, you could use a non-gendered word or refer to both genders. Alternate translation: “man or woman” or “human” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 4 1 xt4u figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **man**, you could use a nongendered word or refer to both genders. Alternate translation: “man or woman” or “human” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 4 1 fk8c figs-genericnoun ἄνθρωπος 1 Paul uses the word **man** to speak of people in general, not one specific person. If your readers would misunderstand **man**, you could use a form that indicates people in general in your language. Alternate translation: “everybody” or “any person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 4 1 px42 figs-exclusive ἡμᾶς 1 Here, **us** refers to Paul, Apollos, and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 1 if6t figs-possession οἰκονόμους μυστηρίων Θεοῦ 1 Here Paul uses the possessive form to describe **stewards** who are in charge of **the mysteries of God**. If your readers would misunderstand this form, you could express the idea by using a verb such as “manage” or “oversee.” Alternate translation: “stewards who manage the mysteries of God” or “stewards who oversee the mysteries of God” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -438,27 +438,27 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 2 dpeo figs-activepassive πιστός τις εὑρεθῇ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **found** rather than the person doing the “finding.” If you must state who does the action, you could use a vague subject or refer to “masters.” Alternate translation: “people find one faithful” or “a master finds one faithful” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 4 2 yesr writing-pronouns τις 1 Here Paul uses **one** to refer to any of the **stewards**. If your readers would misunderstand **one**, you could express the idea by using a plural pronoun such as “they.” Alternate translation: “they” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 4 3 t133 ἐμοὶ…ἐστιν 1 Alternate translation: “I consider it” or “from my perspective” -1CO 4 3 fspp figs-idiom εἰς ἐλάχιστόν ἐστιν 1 When Paul says that **it is a very small thing** for him to **be examined**, what he means is that their “examination” of him is unimportant to him. Whether they think he has been faithful or not does not matter to him at all. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “it is no big deal” or “it has no significance” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 4 3 fspp figs-idiom εἰς ἐλάχιστόν ἐστιν 1 When Paul says that **it is a very small thing** for him to **be examined**, what he means is that their “examination” of him is unimportant to him. Whether they think he has been faithful or not does not matter to him at all. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “it is no big deal” or “it has no significance” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 4 3 k6nc figs-activepassive ὑφ’ ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας; 1 it is a very small thing that I should be judged by you If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who is **examined**, rather than **you** or the **human court**, who does the “examining.” Alternate translation: “you or a human court would examine me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 4 3 l2tt translate-unknown ἀνθρωπίνης ἡμέρας 1 Here, the words translated **a human court** refer to an official legal proceeding where whether Paul was faithful or not could be judged by those in charge. Here, he uses the words primarily to refer to any people who are in charge of this legal proceeding. If your readers would misunderstand **a human court**, you could use a word or phrase that refers to an official meeting to decide whether someone is innocent or guilty or a word or phrase that refers to who is in charge at such a meeting. Alternate translation: “a court of law” or “a human jury” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 4 3 skwh grammar-connect-words-phrases ἀλλ’ 1 Here, **For** introduces an even stronger statement about how little Paul cares about being **examined** by humans. He cares so little that he does not even **examine** himself. If your readers would misunderstand this connection, you could use a word or phrase that normally introduces a further, stronger statement. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 4 4 u9jd figs-idiom οὐδὲν…ἐμαυτῷ σύνοιδα 1 I am not aware of any charge being made against me Paul says that he is **aware of nothing against** himself. By this, he means that he does not know about anything that could be used to accuse him. He is not aware of anything he has done wrong. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “I have a clear conscience” or “I cannot think of any wrong things I have done” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 4 4 u9jd figs-idiom οὐδὲν…ἐμαυτῷ σύνοιδα 1 I am not aware of any charge being made against me Paul says that he is **aware of nothing against** himself. By this, he means that he does not know about anything that could be used to accuse him. He is not aware of anything he has done wrong. If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “I have a clear conscience” or “I cannot think of any wrong things I have done” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 4 4 h3wl figs-activepassive οὐκ ἐν τούτῳ δεδικαίωμαι; 1 that does not mean I am innocent. It is the Lord who judges me If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who is **justified**, rather than what “justifies” him. Alternate translation: “this does not justify me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 4 4 bulo writing-pronouns τούτῳ 1 Here, **this** refers back to the whole idea that Paul is **aware of nothing against** himself. If your readers would misunderstand **this**, you could clarify that it refers back to the whole previous statement. Alternate translation: “what I am aware of” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 4 4 hjob grammar-connect-logic-contrast δὲ 1 Paul uses **but** to introduce a contrast with everyone else who might “examine” Paul (see [4:3–4](../04/03.md)). If your readers would misunderstand this connection, you could use a word or phrase that introduces a contrast with several previous statements. Alternate translation: “Instead,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 4 4 f6bb ὁ…ἀνακρίνων με Κύριός ἐστιν. 1 Alternate translation: “the Lord is the one who judges me” 1CO 4 5 qi3g figs-explicitinfo πρὸ καιροῦ…ἕως ἂν ἔλθῃ ὁ Κύριος 1 Therefore If the form **before the time, until the Lord comes** contains redundant information that would be unnatural to state in your language, you could express the idea without the redundant words. Alternate translation: “before the Lord comes” or “until the Lord comes” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) 1CO 4 5 t1oq figs-go ἔλθῃ 1 Therefore Here Paul is speaking about how **the Lord** will “come” back to earth at some point in the future. Use a form in your language that could refer to Jesus’ return to earth. Alternate translation: “returns to the earth” (See: [[rc://en/ta/man/translate/figs-go]]) -1CO 4 5 wl3i figs-metaphor ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους 1 He will bring to light the hidden things of darkness and reveal the purposes of the heart Here Paul speaks as if **the Lord** will bring a flashlight or torch when he comes, and he will use that torch or flashlight to shine **light** on things that are currently **hidden** in the **darkness**. By speaking in this way, Paul means that **the Lord** will reveal what no person knows right now. If your readers would misunderstand the meaning of this phrase, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “who will both disclose what people do not know about” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 5 wl3i figs-metaphor ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους 1 He will bring to light the hidden things of darkness and reveal the purposes of the heart Here Paul speaks as if **the Lord** will bring a flashlight or torch when he comes, and he will use that torch or flashlight to shine **light** on things that are currently **hidden** in the **darkness**. By speaking in this way, Paul means that **the Lord** will reveal what no person knows right now. If your readers would misunderstand the meaning of this phrase, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who will both disclose what people do not know about” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 5 dcje figs-possession τὰ κρυπτὰ τοῦ σκότους 1 Here Paul uses the possessive form to describe **things** that are **hidden** in **darkness**. If the **hidden things** would not be understood to be in **darkness** in your language, you could express the idea by using a word such “in” or “within.” Alternate translation: “the things hidden in darkness” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 4 5 ywuk figs-abstractnouns τὰ κρυπτὰ τοῦ σκότους 1 If your language does not use the abstract noun **darkness**, you could express the idea by using a word or phrase that describes something that cannot be seen because there is no light, such as “in shadow.” Alternate translation: “the hidden things in shadow” or “the things hidden where no light shines” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 4 5 spwh figs-possession τὰς βουλὰς τῶν καρδιῶν 1 Here Paul uses the possessive form to describe **purposes** that come from or are created in **the hearts**. If your readers would misunderstand that **the purposes** are located in **the hearts**, you could express the idea by using a word such as “from” or “in.” Alternate translation: “the purposes in the hearts” or “the purposes from the hearts” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 4 5 tgdg translate-unknown τὰς βουλὰς 1 Here, **purposes** refers to how humans have specific goals in mind and plan ways of attaining those goals. If your readers would misunderstand **purposes**, you could use a word such as “plans” or “intentions.” Alternate translation: “the plans” or “the intentions” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 4 5 tgox figs-metonymy τῶν καρδιῶν 1 In Paul’s culture, **hearts** are the places where humans think and plan. If your readers would misunderstand **hearts**, you could refer to the place where humans think in your culture or express the idea non-figuratively. Alternate translation: “of the minds” or “that humans plan” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 4 5 tgox figs-metonymy τῶν καρδιῶν 1 In Paul’s culture, **hearts** are the places where humans think and plan. If your readers would misunderstand **hearts**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “of the minds” or “that humans plan” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 4 5 pw6r figs-idiom ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ 1 Here Paul speaks as if **praise** were something that could **come** or travel from **God** to humans. Paul means that **God** is the source of the **praise** that **each one** will receive. If your readers would misunderstand the meaning of this sentence, you could translate it so that **God** is the one who gives the **praise**. Alternate translation: “God will give praise to each one” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 4 5 kcya figs-explicit ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ 1 Here Paul might seem to be saying that every person will receive some **praise** from **God**. However, Paul does not mean that. Instead, he only gives the example of the person who has been faithful to God, not the example of the person who has not been faithful to God. If your readers would misunderstand why Paul uses only one example, you could clarify that this example is only about those who are faithful, or you could include the opposite example about those who have been unfaithful. Alternate translation: “the praise from God will come to each faithful one” or “the praise and blame from God will come to each one” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 4 6 agfz writing-pronouns ταῦτα 1 Here, **these things** refers back to everything Paul has said about himself and Apollos in [3:4–23](../03/04.md). If your readers would misunderstand what **these things** refers to, you could clarify that it refers to what Paul has said about farming and building. Alternate translation: “what I have said about farming and building” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 4 6 ijn5 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 4 6 ijn5 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 4 6 xxp2 translate-names Ἀπολλῶν 1 **Apollos** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 4 6 ymxi figs-exclusive ἡμῖν 1 Here, **us** refers to Paul and Apollos only. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 6 ziz9 figs-quotations μάθητε, τό μὴ ὑπὲρ ἃ γέγραπται 1 for your sakes If your language does not use this form, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “you might learn not to go beyond what is written” (See: [[rc://en/ta/man/translate/figs-quotations]]) @@ -474,24 +474,24 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 7 e8l2 figs-rquestion τί καυχᾶσαι ὡς μὴ λαβών? 1 why do you boast as if you had not done so? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, there is no answer to the question, since that is exactly Paul’s point. There is no reason for them to **boast**. If your readers would misunderstand this question, you could express the idea as an imperative or a “should” statement. Alternate translation: “do not boast as if you did not receive it.” or “you should not boast as if you did not receive it.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 4 7 p0hg writing-pronouns ἔλαβες…λαβών 2 Here, both uses of **it** refer back to **what** the Corinthians **have**. If your language does not use **it** to refer to an unstated “thing,” you could use a word or phrase that does refer clearly back to **what** the Corinthians **have**. Alternate translation: “you received everything … you did … receive everything” or “you received what you have … you did … receive what you have” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 4 8 yp8s figs-irony ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε 1 General Information: With these statements, Paul is stating what he thinks the Corinthians would say about themselves. He does not mean that he believes that these things are true. If your readers would misunderstand this form, you could include some words that clarify that Paul is speaking from the Corinthians’s perspective, such as “it is as if” or “you say.” Alternate translation: “Already it is as if you are satisfied! Already it is as if you have become rich! It is as if you began to reign apart from us” or “Already you say that you are satisfied! Already you say that you have become rich! You say that you have begun to reign apart from us” (See: [[rc://en/ta/man/translate/figs-irony]]) -1CO 4 8 v77u figs-metaphor κεκορεσμένοι ἐστέ 1 Here Paul speaks as if the Corinthians have had more than enough food to eat and beverages to drink. By this, he means that (they think that) they have so many spiritual blessings that there are no more that they can receive. If your readers would misunderstand the meaning of **satisfied**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you are stuffed with blessings” or “you have every spiritual gift” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 4 8 uc7s figs-metaphor ἐπλουτήσατε 1 Here Paul speaks as if the Corinthians have become wealthy people. He speaks in this way to again emphasize that (they think that) they have more spiritual blessings than they need. If your readers would misunderstand the meaning of **become rich**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “you have become fat” or “you have an excess of spiritual gifts” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 8 v77u figs-metaphor κεκορεσμένοι ἐστέ 1 Here Paul speaks as if the Corinthians have had more than enough food to eat and beverages to drink. By this, he means that (they think that) they have so many spiritual blessings that there are no more that they can receive. If your readers would misunderstand the meaning of **satisfied**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you are stuffed with blessings” or “you have every spiritual gift” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 8 uc7s figs-metaphor ἐπλουτήσατε 1 Here Paul speaks as if the Corinthians have become wealthy people. He speaks in this way to again emphasize that (they think that) they have more spiritual blessings than they need. If your readers would misunderstand the meaning of **become rich**, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “you have become fat” or “you have an excess of spiritual gifts” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 8 mpir figs-exclusive ἡμῶν…ἡμεῖς 1 Here, **us** and **we** refer to Paul and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 9 bb41 grammar-connect-words-phrases γάρ 1 God has put us apostles on display Here, **For** introduces evidence that Paul and the other apostles are not “reigning” right now. If your readers would misunderstand this connection, you could express the idea by using a contrast word such as “rather” or use a word or phrase that indicates that this sentence provides evidence that Paul is not “reigning.” Alternate translation: “Rather,” or “You can tell we are not reigning, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 4 9 v0bg translate-unknown δοκῶ 1 Here, **I think** introduces Paul’s own opinion of what he and other **apostles** are meant to do and experience. If your readers would misunderstand **I think**, you could express the idea by using a word or phrase that introduces a person’s interpretation or opinion. Alternate translation: “in my opinion,” or “it seems to me that” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 4 9 lz8v figs-exclusive ἡμᾶς…ἐγενήθημεν 1 Here, **we** and **us** refer to Paul and his fellow apostles. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) -1CO 4 9 vfq3 figs-metaphor ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους 1 has put us apostles on display Here Paul uses a metaphor that identifies himself and other apostles as those who receive public humiliation and are put to death. The metaphor itself could: (1) refer to a Roman gladiatorial contest. The apostles, then, would be **exhibited** in the arena as part of the **last** event. As those who are **sentenced to death**, they would then die in this last event. Alternate translation: “has exhibited us apostles in the last event of the gladiatorial games, in which we are destined to die” (2) refer to a victory parade. The apostles, then, would be **exhibited** at the end of the parade, or **last**. As the **last** prisoners, they are **sentenced to death**, and will be killed soon after the parade ends. Alternate translation: “has exhibited us apostles at the end of the victory parade, in the place where prisoners who are sentenced to death march” (3) be a figure of speech that your readers would misunderstand. If this is the case, you could express the idea in non-figurative language. Alternate translation: “has chosen us apostles to be humiliated, and we are destined to die” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 9 vfq3 figs-metaphor ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους 1 has put us apostles on display Here Paul uses a metaphor that identifies himself and other apostles as those who receive public humiliation and are put to death. The metaphor itself could: (1) refer to a Roman gladiatorial contest. The apostles, then, would be **exhibited** in the arena as part of the **last** event. As those who are **sentenced to death**, they would then die in this last event. Alternate translation: “has exhibited us apostles in the last event of the gladiatorial games, in which we are destined to die” (2) refer to a victory parade. The apostles, then, would be **exhibited** at the end of the parade, or **last**. As the **last** prisoners, they are **sentenced to death**, and will be killed soon after the parade ends. Alternate translation: “has exhibited us apostles at the end of the victory parade, in the place where prisoners who are sentenced to death march” (3) be a figure of speech that your readers would misunderstand. If this is the case, you could express the idea in nonfigurative language. Alternate translation: “has chosen us apostles to be humiliated, and we are destined to die” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 9 ayu9 translate-unknown ἐσχάτους 1 Here, **last of all** could identify: (1) the time when the **apostles** are **exhibited**, which would be as the last event held in the arena. Alternate translation: “at the end” (2) the place where the **apostles** are **exhibited**, which would be at the end of the victory parade. Alternate translation: “last in line” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 4 9 e4i1 figs-metaphor θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Here Paul speaks as if he and other apostles were part of a gladiatorial game or a theatrical show. He speaks in this way to show that the humiliation and death he and other apostles suffer happens in public, with everyone watching to see what happens. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “we live in full view of the world—both of angels and of men” or “we undergo these things publicly, before the world—both angels and men” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 9 e4i1 figs-metaphor θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Here Paul speaks as if he and other apostles were part of a gladiatorial game or a theatrical show. He speaks in this way to show that the humiliation and death he and other apostles suffer happens in public, with everyone watching to see what happens. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “we live in full view of the world—both of angels and of men” or “we undergo these things publicly, before the world—both angels and men” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 9 cqh4 figs-infostructure τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις 1 to the world—to angels, and to human beings This structure could mean that: (1) Paul wants to define the **world** as **angels** and **men**. Alternate translation: “to the world, that is, both to angels and to men” (2) Paul is listing three different things. Alternate translation: “to the world, to angels, and to men.” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 4 9 d8da figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether men or women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “to men and women” or “to people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 4 9 d8da figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether men or women. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “to men and women” or “to people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 4 10 ds54 figs-ellipsis ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ; ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί; ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι 1 In Paul’s language, he did not need to include **{are}**. However, many languages, including English, must add **{are}**, which is why the ULT includes it in brackets. If your language would not use **{are}** here, you could leave it unexpressed. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 4 10 johq figs-exclusive ἡμεῖς -1 Here, **we** refers to Paul and the other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 10 fkw2 figs-irony ἡμεῖς μωροὶ…ἡμεῖς ἀσθενεῖς…ἡμεῖς…ἄτιμοι 1 We are fools … in dishonor With these statements, Paul identifies what he and the other apostles are like from the perspective of this world. They are **fools**, **weak**, and **dishonored**. Paul does know that from God’s perspective they are actually “wise,” “strong,” and “honored.” However, he speaks from the perspective of this world to help the Corinthians change their thinking. Instead of wanting to be **wise**, **strong**, and **honored**, the Corinthians need to realize that following God will instead make them appear to this world as **fools**, **weak**, and **dishonored**. If your readers would misunderstand the meaning of these statements, you could use a word or phrase that clarifies that they are spoken from a different perspective. Alternate translation: “We {seem to be} fools … We {seem to be} weak … we {seem to be} dishonored” or “According to the world, we {are} fools … According to the word, we {are} weak … according to the world, we {are} dishonored’ (See: [[rc://en/ta/man/translate/figs-irony]]) 1CO 4 10 ufj2 figs-irony ὑμεῖς δὲ φρόνιμοι…ὑμεῖς δὲ ἰσχυροί…ὑμεῖς ἔνδοξοι 1 With these statements, Paul identifies what the Corinthians think about themselves. They think they are **wise**, **strong**, and **honored** from the perspective of this world. Paul contrasts what the Corinthians think about themselves and how he and other apostles look from the world’s perspective in order to make the Corinthians reconsider what they think about themselves. If your readers would misunderstand these statements, you could use a word or phrase that identifies that they are spoken from the perspective of the Corinthians. Alternate translation: “but you consider yourselves wise … but you consider yourselves strong … You consider yourselves honored” (See: [[rc://en/ta/man/translate/figs-irony]]) 1CO 4 10 wqh7 figs-metaphor ἐν Χριστῷ 1 You are held in honor 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: (1) the means by which God has made the Corinthians **wise**. Alternate translation: “by means of your union with Christ” (2) the reason why God has made the Corinthians **wise**. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 10 d1s9 figs-infostructure ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι. 1 Paul changes the order of the last item in the list, putting **You** in front of **we**. In his culture, this is one way to identify the last item in a list. If your readers would misunderstand the change in order, you could match the order that Paul uses for the first two items. Alternate translation: “We {are} dishonored, but you {are} honored” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 4 11 i298 figs-idiom ἄχρι τῆς ἄρτι ὥρας 1 Up to this present hour In Paul’s culture, the phrase **Up to this present hour** means that what Paul is about to say has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “To this very day” “All the time that we serve Christ,” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 4 11 i298 figs-idiom ἄχρι τῆς ἄρτι ὥρας 1 Up to this present hour In Paul’s culture, the phrase **Up to this present hour** means that what Paul is about to say has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “To this very day” “All the time that we serve Christ,” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 4 11 k3f1 figs-exclusive πεινῶμεν 1 Here, **we** refers to Paul and the other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 11 hqco translate-unknown γυμνιτεύομεν 1 Here, **are poorly clothed** means that the clothing is old and worn and barely covers a person’s body. If your readers would misunderstand **are poorly clothed**, use a word or phrase that identifies clothing that barely covers a person. Alternate translation: “are clothed in rags” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 4 11 jj2y figs-activepassive καὶ κολαφιζόμεθα, καὶ 1 we are brutally beaten If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** who are **beaten** rather than focusing on the people doing the “beating.” If you must state who does the action, you could use a vague or indefinite subject. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “and people brutally beat us, and we” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -507,17 +507,17 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 13 xvn4 figs-exclusive παρακαλοῦμεν…ἐγενήθημεν 1 Here, **we** refers to Paul and other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 13 l3ns grammar-connect-time-simultaneous δυσφημούμενοι 1 The phrase **being slandered** identifies the situation in which Paul and other apostles **comfort**. If your readers would misunderstand this relationship, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are slandered” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are slandered” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 4 13 a6hp figs-activepassive δυσφημούμενοι 1 When we are slandered If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **slandered** rather than the people doing the “slandering.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “others slandering us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 4 13 p0fd figs-simile ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα 1 Here Paul says that he and other apostles are like **scum** and **refuse**, both of which are words that describe garbage. Paul speaks in this way to show that **the world** considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If your readers would misunderstand this simile, you could express the idea with a comparable image or non-figuratively. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: [[rc://en/ta/man/translate/figs-simile]]) +1CO 4 13 p0fd figs-simile ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα 1 Here Paul says that he and other apostles are like **scum** and **refuse**, both of which are words that describe garbage. Paul speaks in this way to show that **the world** considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If your readers would misunderstand this simile, you could express the idea with a comparable image or nonfiguratively. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: [[rc://en/ta/man/translate/figs-simile]]) 1CO 4 13 uubg figs-doublet περικαθάρματα τοῦ κόσμου…πάντων περίψημα 1 Here Paul uses two different words for garbage. The word **scum** refers to what people throw away after they clean something. The word **refuse** refers to dirt or filth that people wipe or scrub off an object. Paul uses two very similar words in order to emphasize that the world thinks that he and other apostles are like garbage. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “the filthy scum of all the world” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 4 13 gqxj figs-possession περικαθάρματα τοῦ κόσμου 1 Here Paul uses the possessive form to describe what **the world** identifies as **scum**. If your readers would misunderstand this form, you could use a short phrase to clarify that **scum** is what **the world** thinks he and other apostles are. Alternate translation: “what the world considers scum” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 4 13 flf9 figs-synecdoche τοῦ κόσμου 1 When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings who do not believe in Jesus. If your readers would misunderstand **the world**, you could use an expression that refers to human beings in general. Alternate translation: “of human beings” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 4 13 ip6p figs-possession πάντων περίψημα 1 Here Paul uses the possessive form to describe **refuse** that: (1) comes from **all things**. Alternate translation: “the refuse from all things” (2) **all** people consider to be garbage. Alternate translation: “what all people consider to be refuse” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 4 13 z4tt figs-idiom ἕως ἄρτι 1 Here Paul ends this sentence in a similar way to how he began his sentence in [4:11](../04/11.md). In Paul’s culture, the phrase **even until now** means that what Paul speaks about has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “to this very day” “all the time we serve Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 4 13 z4tt figs-idiom ἕως ἄρτι 1 Here Paul ends this sentence in a similar way to how he began his sentence in [4:11](../04/11.md). In Paul’s culture, the phrase **even until now** means that what Paul speaks about has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “to this very day” “all the time we serve Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 4 14 k1at figs-infostructure οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ’ ὡς τέκνα μου ἀγαπητὰ, νουθετῶ 1 I do not write these things to shame you, but to correct you If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “I correct {you} as my beloved children. I do not write these things as shaming you” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 4 14 r9pj grammar-connect-logic-goal ἐντρέπων ὑμᾶς 1 Here, the phrase **as shaming you** introduces what Paul did **not write** to do. If your readers would not understand **as shaming** as a purpose, you could use a word or phrase that does clearly indicate purpose. Alternate translation: “in order to shame you” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 4 14 nlzx writing-pronouns ταῦτα 1 Here, **these things** refers back to what Paul has already written, focusing on [4:6–13](../04/06.md). If your readers would misunderstand **these things**, you could use a word or phrase that refers back to what Paul has just finished writing. Alternate translation: “what I have said about us apostles and you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 4 14 t8jc grammar-connect-logic-result ὡς τέκνα μου ἀγαπητὰ 1 correct Here, the phrase **as my beloved children** could introduce: (1) the reason why Paul corrects the Corinthians. Alternate translation: “because you are my beloved children” (2) the way in which he corrects the Corinthians. Alternate translation: “as a father corrects his beloved children, so” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 4 14 ruu5 figs-metaphor τέκνα μου ἀγαπητὰ 1 my beloved children Here Paul speaks of the Corinthians as if they were his **beloved children**. He speaks in this way because he is their spiritual father, the one who first preached the good news to them. Also, he loves them in the same way a father loves his own children. If your readers would misunderstand why Paul calls the Corinthians his **beloved children**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “my beloved younger siblings” or “fellow believers whom I love” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 14 ruu5 figs-metaphor τέκνα μου ἀγαπητὰ 1 my beloved children Here Paul speaks of the Corinthians as if they were his **beloved children**. He speaks in this way because he is their spiritual father, the one who first preached the good news to them. Also, he loves them in the same way a father loves his own children. If your readers would misunderstand why Paul calls the Corinthians his **beloved children**, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “my beloved younger siblings” or “fellow believers whom I love” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 15 ur1i grammar-connect-condition-contrary ἐὰν…μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ 1 Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that the Corinthians do not have **myriads of guardians**, but he speaks in this way to emphasize that they have only one spiritual father, no matter how many **guardians** they have. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “even if you somehow had myriads of guardians in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 4 15 n8c1 figs-hyperbole μυρίους παιδαγωγοὺς 1 ten thousand guardians Here, **myriads of guardians** is an exaggeration that the Corinthians would have understood to mean a large number of **guardians**. If your readers would misunderstand **myriads**, you could use a word or phrase that refers to a large number. Alternate translation: “many guardians” or “a large number of guardians” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 4 15 nkcc figs-metaphor ἐν Χριστῷ 1 Here 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, could identify: (1) that these **guardians** are helping the Corinthians in their union with Christ. Alternate translation: “who work to unite you more strongly to Christ” (2) the guardians as fellow believers in Jesus. Alternate translation: “who believe in Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -528,7 +528,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 16 vkao figs-abstractnouns μιμηταί μου γίνεσθε 1 If your language does not use an abstract noun for the idea behind **imitators**, you could express the idea by using a verbal such as “imitate.” Alternate translation: “imitate me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 4 17 lrqn writing-pronouns διὰ τοῦτο 1 Here, **this** refers back to what Paul said in the previous verse about imitating him. If your readers would misunderstand what **this** refers to, you could clarify that it refers back to the previous verse. Alternate translation: “For that reason” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 4 17 r7z7 ἔπεμψα 1 Sometimes, Paul uses the past tense **sent** with reference to the person who carries the letter to its destination. However, Paul later speaks of Timothy visiting them as only a possibility (see [16:10](../16/10.md)). Therefore, the visit to which Paul refers here could: (1) have already happened by the time Paul is writing this letter. Timothy would be visiting the Corinthians while Paul is writing this letter, since Paul uses the future tense to refer to how Timothy **will remind** them of Paul’s ways. Alternate translation: “I have sent” (2) be when Timothy brings the letter to them, at which time he **will remind** them of his ways. Alternate translation: “I am sending” -1CO 4 17 hi7w figs-metaphor ὅς ἐστίν μου τέκνον, ἀγαπητὸν καὶ πιστὸν 1 my beloved and faithful child in the Lord Here Paul speaks of **Timothy** as if he were his own **child**. This continues the metaphor about Paul as a spiritual father from [4:15](../04/15.md). Paul is Timothy’s spiritual father, and Paul loves **Timothy** in the way a father loves his child. If your readers would misunderstand this figure of speech, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “who is my beloved and faithful spiritual child” or “whom I love and who is faithful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 17 hi7w figs-metaphor ὅς ἐστίν μου τέκνον, ἀγαπητὸν καὶ πιστὸν 1 my beloved and faithful child in the Lord Here Paul speaks of **Timothy** as if he were his own **child**. This continues the metaphor about Paul as a spiritual father from [4:15](../04/15.md). Paul is Timothy’s spiritual father, and Paul loves **Timothy** in the way a father loves his child. If your readers would misunderstand this figure of speech, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “who is my beloved and faithful spiritual child” or “whom I love and who is faithful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 17 nwqz figs-metaphor ἐν Κυρίῳ 1 Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies Timothy as someone who faithfully does what he is called to do in his union with **the Lord**. Alternate translation: “in his union with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 17 oqd7 figs-metaphor τὰς ὁδούς μου τὰς ἐν 1 Here Paul speaks of how he lives and what he does as **my ways**, which refers to the paths that Paul walks on. This way of speaking is related to how Paul has already spoken of behavior as “walking” (see [3:3](../03/03.md)). The phrase **my ways** could identify: (1) how Paul thinks and lives. Alternate translation: “the way that I live in” (2) the principles that Paul follows concerning how to think and live. Alternate translation: “the principles that I follow in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 17 cq9z figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ Jesus, describes Paul’s **ways** as ways that are appropriate for those united to Christ Jesus. Alternate translation: “appropriate in union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -548,14 +548,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 19 kbp1 figs-metonymy τὸν λόγον τῶν πεφυσιωμένων 1 Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “what these who have been puffed up say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 4 19 fz8n figs-activepassive τῶν πεφυσιωμένων 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 does the action, Paul implies that the people “puff” themselves up. Alternate translation: “of these people who have puffed themselves up” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 4 19 m92u figs-abstractnouns τὴν δύναμιν 1 If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adjective such as “powerful.” Alternate translation: “how powerful they are” or “their powerful deeds” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 4 20 iucw figs-metaphor οὐ…ἐν λόγῳ ἡ Βασιλεία τοῦ Θεοῦ, ἀλλ’ ἐν δυνάμει 1 Here Paul speaks as if **the kingdom of God** exists **in**, not **word**, but **power**. By this, he means that **the kingdom of God** does not consist in what people say but in what they do. To say it another way, **word**, or what people say, by itself does not make people part of God’s kingdom. Rather, it takes God’s **power** working for and through people to make them part of God’s kingdom. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the kingdom of God consists not in word but in power” or “the kingdom of God is not about word but about power” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 20 iucw figs-metaphor οὐ…ἐν λόγῳ ἡ Βασιλεία τοῦ Θεοῦ, ἀλλ’ ἐν δυνάμει 1 Here Paul speaks as if **the kingdom of God** exists **in**, not **word**, but **power**. By this, he means that **the kingdom of God** does not consist in what people say but in what they do. To say it another way, **word**, or what people say, by itself does not make people part of God’s kingdom. Rather, it takes God’s **power** working for and through people to make them part of God’s kingdom. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the kingdom of God consists not in word but in power” or “the kingdom of God is not about word but about power” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 20 shgb figs-explicit ἐν λόγῳ…ἀλλ’ ἐν δυνάμει 1 The contrast between **word** and **power** was well-known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can do. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “not in talk but in deeds” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 4 20 gfhp figs-metonymy λόγῳ 1 Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “what people say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 4 20 wzpo figs-abstractnouns δυνάμει 1 If your language does not use an abstract noun for the idea behind **power**, you could express the idea another way. Alternate translation: “powerful deeds” or “what people powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 4 21 ix5g figs-rquestion τί θέλετε? 1 What do you want? Paul asks the Corinthians **What** they **want** because he wants them to realize that their behavior will show him how to respond to them. He does not want the Corinthians to tell him all their desires. Rather, he presents two options in the rest of the verse, and the question **What do you want?** shows the Corinthians that they can choose between those two options by listening to Paul or choosing not to listen to him. If your language does not use a question to express this idea, you could translate the question in statement form. Alternate translation: “Depending on what you do, I will behave towards you in one of two ways.” or “How you respond to me will tell me how to respond to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 4 21 wv61 figs-rquestion ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ, πνεύματί τε πραΰτητος? 1 Shall I come to you with a rod or with love and in a spirit of gentleness? Here Paul uses a question to present the two options for how he could act toward the Corinthians when he “comes” to them. He asks a question for the same reason he asked the first question in this verse. He wants them to realize that how they choose to respond to him will dictate how he will act when he visits. If they do not listen to him, he will **come with a rod**. If they do listen, he will come **with love and a spirit of gentleness**. If your language does not use a question to express this idea, you could translate the question in statement form. Alternate translation: “I will either come to you with a rod or with love and a spirit of gentleness.” or “If you do not listen, I will come to you with a rod. If you do listen, I will come to you with love and a spirit of gentleness.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 4 21 iscw figs-go ἔλθω πρὸς ὑμᾶς 1 Shall I come to you with a rod or with love and in a spirit of gentleness? Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “Shall I arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]]) -1CO 4 21 bl1d figs-metaphor ἐν ῥάβδῳ 1 Paul speaks of coming **with a rod** as if he is going to physically beat the Corinthians to teach them to listen to him. This metaphor may continue the way in which he speaks of himself as a “father” in [4:14–15](../04/14.md), since fathers could punish their children physically **with a rod** if they did not obey. By speaking in this way, Paul thus refers to discipline or punishment, but the discipline he threatens will not be physical. If your readers would misunderstand this figure of speech, you could use a word or phrase that would describe discipline or punishment, or you could express the idea non-figuratively. Alternate translation: “to punish you” or “with a harsh rebuke” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 4 21 bl1d figs-metaphor ἐν ῥάβδῳ 1 Paul speaks of coming **with a rod** as if he is going to physically beat the Corinthians to teach them to listen to him. This metaphor may continue the way in which he speaks of himself as a “father” in [4:14–15](../04/14.md), since fathers could punish their children physically **with a rod** if they did not obey. By speaking in this way, Paul thus refers to discipline or punishment, but the discipline he threatens will not be physical. If your readers would misunderstand this figure of speech, you could use a word or phrase that would describe discipline or punishment, or you could express the idea nonfiguratively. Alternate translation: “to punish you” or “with a harsh rebuke” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 4 21 h4oj figs-abstractnouns ἐν ἀγάπῃ…τε 1 If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using an adverb such as “lovingly” or a verb such as “love.” Alternate translation: “shall I love you with” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 4 21 u7b9 figs-possession πνεύματί…πραΰτητος 1 Here Paul uses the possessive form to describe a **spirit** that is characterized by **gentleness**. If your language would not use the possessive form to express that idea, you could express the idea by translating **gentleness** as an adjective, such as “gentle.” Alternate translation: “a gentle spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 4 21 hpmb translate-unknown πνεύματί 1 Here, **spirit** does not refer to God’s Spirit, the Holy Spirit. Rather, it refers to Paul’s spirit. In Paul’s culture, **as spirit of** something is a way to describe a person’s attitude that is characterized by that thing. Here, then, Paul speaks about an attitude that is gentle. If your readers would misunderstand **spirit**, you could use a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -574,8 +574,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 5 2 ffwt figs-doublet ὁ, τὸ ἔργον τοῦτο ποιήσας 1 In Paul’s culture, it was normal to use both **did** and **deed** to refer to performing an act. If your language would not use both **did** and **deed** here, you could express the idea with just one of these two words. Alternate translation: “the one who did this” or “the one who carried out this deed” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 5 2 qwja figs-idiom ἀρθῇ ἐκ μέσου ὑμῶν 1 When someone is **removed from among** a group, it means that he or she is no longer part of the group. If your language has a specific word or phrase to describe expelling a member of a group, you could use it here. Alternate translation: “might be banned from your group” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 5 3 rm6l grammar-connect-logic-result γάρ 1 Here, the word **For** introduces the reason why the man who has committed the sexual sin should be “removed from among you” ([5:2](../05/02.md)). The reason is because Paul has already **passed judgment** on him, and so the Corinthians should be enacting the punishment. Use a word or phrase in your language that introduces a reason. Alternate translation: “He should be removed since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 5 3 u5a2 figs-idiom ἀπὼν τῷ σώματι 1 In Paul’s culture, **being absent in body** is a figurative way to speak about not being present in person. If your readers would misunderstand **being absent in the body**, you could use a comparable expression or translate the idea non-figuratively. Alternate translation: “not being there with you” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 5 3 xm4e figs-idiom παρὼν…τῷ πνεύματι 1 I am present in spirit In Paul’s culture, **being present in spirit** is a figurative way to speak of thinking about and caring about that person. If your readers would misunderstand **being present in spirit**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “still being connected to you” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 5 3 u5a2 figs-idiom ἀπὼν τῷ σώματι 1 In Paul’s culture, **being absent in body** is a figurative way to speak about not being present in person. If your readers would misunderstand **being absent in the body**, you could use a comparable expression or translate the idea nonfiguratively. Alternate translation: “not being there with you” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 5 3 xm4e figs-idiom παρὼν…τῷ πνεύματι 1 I am present in spirit In Paul’s culture, **being present in spirit** is a figurative way to speak of thinking about and caring about that person. If your readers would misunderstand **being present in spirit**, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “still being connected to you” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 5 3 gfep τῷ πνεύματι 1 Here, **spirit** could refer to: (1) Paul’s **spirit**, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “in my spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit” 1CO 5 3 ax3u ἤδη κέκρικα…τὸν οὕτως τοῦτο κατεργασάμενον 1 I have already passed judgment on the one who did this Here Paul has **already passed judgment**, which means that he has declared the man to be guilty. Two verses later ([5:4](../05/04.md)), Paul specifies what the punishment that results from the **judgment** should be: the man should be “handed over to Satan.” Here, then, use a word or phrase that indicates a decision about guilt, not a punishment. Alternate translation: “have already judged the one who did such a thing to be guilty” 1CO 5 3 sac6 figs-abstractnouns ἤδη κέκρικα 1 If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge” instead of **passed judgment on**. Alternate translation: “have already judged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -583,20 +583,20 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 5 3 g8b6 grammar-connect-condition-contrary ὡς παρὼν 1 Here Paul makes a conditional statement that might sound hypothetical but that he knows is not true. He knows that he is not present with them, but he wants to emphasize that his **judgment** is just as effective **as if** he were **present**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “even though I am absent” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 5 4 xc3z grammar-connect-time-simultaneous συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος 1 The phrase **You and my spirit, having been assembled** gives the time and situation in which the Corinthians should “hand this man over to Satan” ([5:5](../05/05.md)). If this phrase would not indicate timing or a situation in your language, you could use a word or phrase that does indicate time or situation. Alternate translation: “One of the times when you and my spirit have been assembled” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 5 4 m9yz figs-activepassive συναχθέντων 1 When you are assembled If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the things that are **assembled** rather than what does the “assembling.” You could express the idea in active form by using a verb such as “gather together” or “meet.” Alternate translation: “meeting together” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 5 4 t83d figs-idiom ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 in the name of our Lord Jesus Acting **in the name of** a person means representing that person. Representatives, those who do anything **in the name of** someone else, act with the authority of the people they represent. If your readers would misunderstand **in the name of**, you could use a comparable idiom for representing someone or express the idea non-figuratively. Alternate translation: “as representatives of our Lord Jesus Christ” or “as people who act for our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 5 4 t83d figs-idiom ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 in the name of our Lord Jesus Acting **in the name of** a person means representing that person. Representatives, those who do anything **in the name of** someone else, act with the authority of the people they represent. If your readers would misunderstand **in the name of**, you could use a comparable idiom for representing someone or express the idea nonfiguratively. Alternate translation: “as representatives of our Lord Jesus Christ” or “as people who act for our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 5 4 fznv figs-infostructure ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος, 1 The phrase **in the name of our Lord Jesus Christ** could modify: (1) how Paul has “passed judgment” in [5:3](../05/03.md). Alternate translation: “I passed this judgment in the name of our Lord Jesus Christ. You and my spirit, having been assembled,” (2) how they have **been assembled**. See ULT. (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 5 4 rhdc figs-idiom καὶ τοῦ ἐμοῦ πνεύματος 1 Just as in [5:3](../05/03.md), Paul speaks of his “spirit.” Just as there, Paul’s **spirit** being **assembled** with them is a figurative way to speak of how Paul thinks about and cares about them. Here, it has the additional implication that what they do when **assembled** carries Paul’s own authority. If your readers would misunderstand **my spirit**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “and my thoughts” or “with my authority” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 5 4 rhdc figs-idiom καὶ τοῦ ἐμοῦ πνεύματος 1 Just as in [5:3](../05/03.md), Paul speaks of his “spirit.” Just as there, Paul’s **spirit** being **assembled** with them is a figurative way to speak of how Paul thinks about and cares about them. Here, it has the additional implication that what they do when **assembled** carries Paul’s own authority. If your readers would misunderstand **my spirit**, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “and my thoughts” or “with my authority” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 5 4 ku2d τοῦ ἐμοῦ πνεύματος 1 Here, **my spirit** could refer to: (1) Paul’s **spirit**, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “my own spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “my share of God’s Spirit” or “I, by the power of God’s Spirit” 1CO 5 4 jz43 figs-abstractnouns σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ 1 If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using a verb such as “empower” or “authorize.” Alternate translation: “as people who are empowered by our Lord Jesus” or “as people whom our Lord Jesus has empowered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 5 5 pqbs figs-infostructure παραδοῦναι τὸν τοιοῦτον 1 The phrase **hand this man over** identifies the punishment that goes with the verdict that Paul reached when he “judged” him ([5:3](../05/03.md)). If possible, express **hand this man over** as the result or the implication of Paul having “already judged” him. Alternate translation: “since I have declared this man guilty, hand him over” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 5 5 xcf6 figs-metaphor παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ 1 hand this man over to Satan The phrase **hand** someone **over to** someone else refers to transferring a person from one authority to another. Here, then, Paul wants the Corinthians to transfer **this man** from under the authority of the church to under the authority of **Satan**. If your readers would misunderstand this figure of speech, you could express the idea with a comparable idiom or non-figuratively. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 5 5 xcf6 figs-metaphor παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ 1 hand this man over to Satan The phrase **hand** someone **over to** someone else refers to transferring a person from one authority to another. Here, then, Paul wants the Corinthians to transfer **this man** from under the authority of the church to under the authority of **Satan**. If your readers would misunderstand this figure of speech, you could express the idea with a comparable idiom or nonfiguratively. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 5 5 xmig grammar-connect-logic-result εἰς ὄλεθρον τῆς σαρκός 1 Here, **for** introduces the result of “handing this man over to Satan.” If **for** would not indicate result in your language, use a word or phrase that does introduce a result. Alternate translation: “with the result that his flesh is destroyed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 5 5 nq4y translate-unknown εἰς ὄλεθρον τῆς σαρκός 1 for the destruction of the flesh This phrase could be a reference to the **destruction** of: (1) the parts of the **man** that are weak and sinful, which would indicate cleansing or sanctification. Alternate translation: “so that he will not continue to live sinfully” (2) the man’s physical body, which would mean either by physical suffering or death. Alternate translation: “so that he suffers in his body” or “for the death of his body” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 5 5 jg1u figs-possession ὄλεθρον τῆς σαρκός 1 Here Paul uses the possessive form to clarify that **destruction** will happen to **the flesh**. If your language does not use this form to express that idea, you could translate **destruction** with a verb such as “destroy.” Alternate translation: “destroying the flesh” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 5 5 nqn8 figs-abstractnouns εἰς ὄλεθρον τῆς σαρκός 1 If your language does not use an abstract noun for the idea behind **destruction**, you could express the idea by using a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 5 5 tit6 grammar-connect-logic-goal ἵνα 1 While **for the destruction of the flesh** is the result of the “handing over,” the words **so that** introduce the purpose of the “handing over.” Use a word or phrase in your language that introduces a purpose. Alternate translation: “in order that” or “with the goal that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 5 5 z2cl figs-activepassive τὸ πνεῦμα σωθῇ 1 so that his spirit may be saved on the day of the Lord If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **saved** rather than focusing on the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God may save his spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 5 5 eibc translate-unknown τὸ πνεῦμα 1 Here, **spirit** refers to the parts of **this man** that are not **flesh**. Therefore, the **spirit** is not just the non-physical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If your readers would misunderstand that meaning of **spirit**, you could use a word or phrase that refers to the salvation of the whole person. Alternate translation: “he” or “his soul” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 5 5 eibc translate-unknown τὸ πνεῦμα 1 Here, **spirit** refers to the parts of **this man** that are not **flesh**. Therefore, the **spirit** is not just the nonphysical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If your readers would misunderstand that meaning of **spirit**, you could use a word or phrase that refers to the salvation of the whole person. Alternate translation: “he” or “his soul” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 5 5 ny5b figs-explicit ἐν τῇ ἡμέρᾳ τοῦ Κυρίου 1 Here Paul uses the words translated **day of the Lord** in the same way the Old Testament uses them: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If your readers would misunderstand that meaning of **day of the Lord**, you could include more words that clarify what Paul means by **day**. Alternate translation: “on the day when the Lord returns” or “when the Lord comes to judge everyone” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 5 6 h2hk οὐ καλὸν τὸ καύχημα ὑμῶν 1 Your boasting is not good Alternate translation: “Your boasting is bad” 1CO 5 6 mucf figs-explicit μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ 1 In [5:6–8](../05/6.md), Paul speaks about **yeast** and “dough.” Verses 7–8 clarify that Paul is thinking about the “Passover.” In this Jewish festival, people would remove all the **yeast** from their houses and only bake dough that was not fermented (“unleavened bread”). See [Exodus 12:1–28](../exo/12/01.md). In this verse, then, the **yeast** does not represent a good thing. Rather, it is supposed to be removed from the house, but any **yeast** that is left will still “leaven” a whole loaf. If your language would not consider **yeast** to be a bad thing when mixed into dough, you could include a word or phrase that indicates that the **yeast** is not wanted in the dough. Alternate translation: “a little yeast leavens a whole loaf that is meant to be unleavened” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -631,7 +631,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 5 11 mi6t translate-unknown συναναμίγνυσθαι 1 Here, **to associate with** often refers to two groups of people meeting together. The idea here is that **sexually immoral** people who claim to belong to the Corinthians’ group should not be considered part of the group. If **to associate with** does not have this meaning in your language, you could express the idea by using a word that refers to including people in one’s group. Alternate translation: “to consistently meet with” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 5 11 cyrp figs-distinguish ἐάν τις ἀδελφὸς ὀνομαζόμενος 1 Here, **who is called a brother** distinguishes **anyone** from the people mentioned in the last verse. Paul did not require the Corinthians **not to associate** with those people, but he does require them **not to associate** with any such person **who is called a brother**. Use a construction in your language that indicates that Paul is distinguishing, not informing. Alternate translation: “any person called a brother” (See: [[rc://en/ta/man/translate/figs-distinguish]]) 1CO 5 11 w9w8 figs-activepassive ὀνομαζόμενος 1 anyone who is called If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” If you must state who does the action, you could use “you” or “the brother” as the subject. Alternate translation: “who calls himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 5 11 b4us figs-gendernotations ἀδελφὸς 1 brother Although **brother** is masculine, Paul is using it to refer to a man or a woman. If your readers would misunderstand **brother**, you could use a non-gendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 5 11 b4us figs-gendernotations ἀδελφὸς 1 brother Although **brother** is masculine, Paul is using it to refer to a man or a woman. If your readers would misunderstand **brother**, you could use a nongendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 5 11 xob7 translate-unknown λοίδορος 1 Here, **verbally abusive** describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 5 11 ypib translate-unknown ἅρπαξ 1 Here, **swindler** identifies a person who takes money from others dishonestly. If your readers would misunderstand **swindler**, you could use a word that refers to such people. Alternate translation: “a thief” or “an embezzler” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 5 11 fq7j figs-explicit τῷ τοιούτῳ μηδὲ συνεσθίειν 1 In Paul’s culture, to **eat with** someone meant that you accepted them into your social group. Here, he wants the Corinthians not to accept such people into their group. If “eating with” someone does not signify accepting them in your culture, you may need to make that idea explicit. Alternate translation: “Do not even include such a person in your group’s meals” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -659,7 +659,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 2 py6h grammar-connect-condition-fact εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος 1 Paul is speaking as if **the world is judged by you** was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “because the world is judged by you” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 6 2 yq8e figs-activepassive ἐν ὑμῖν κρίνεται ὁ κόσμος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **the world**, which is **judged**, rather than **you**, who do the “raising.” Alternate translation: “you judge the world” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 2 jqvf figs-pastforfuture κρίνεται 1 Here, **is judged** makes a general statement about what **you**, that is, the **saints**, do. The present tense does not mean that the **saints** are currently passing final judgment and will not do so in the future. Rather, Paul uses the present tense to state a general fact about the **saints**. The judgment itself will occur in the future. If your readers would misunderstand the present tense of **is judged**, you could use the future tense here. Alternate translation: “will be judged” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -1CO 6 2 stvc figs-idiom ἀνάξιοί…κριτηρίων ἐλαχίστων 1 Here, to be **unworthy of** something means that one is not capable of doing that thing or is not qualified to do it. If your readers would misunderstand **unworthy of**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 6 2 stvc figs-idiom ἀνάξιοί…κριτηρίων ἐλαχίστων 1 Here, to be **unworthy of** something means that one is not capable of doing that thing or is not qualified to do it. If your readers would misunderstand **unworthy of**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 2 dmi6 translate-unknown κριτηρίων ἐλαχίστων 1 Here, **cases** could refer to: (1) legal disputes that are resolved in a court of law. Alternate translation: “of the smallest legal disputes” (2) the court of law that decides the legal dispute. Alternate translation: “of the lowest courts of law” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 6 3 us55 figs-rquestion οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, 1 Do you not know that we will judge the angels? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea as an emphatic statement. Alternate translation: “Surely you know that we will judge angels.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 3 x6h3 figs-rquestion μήτι γε βιωτικά? 1 How much more, then, can we judge matters of this life? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the reader agrees. If your readers would misunderstand this question, you could express the idea as an emphatic statement. Alternate translation: “How much more the matters of this life!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -672,32 +672,32 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 4 vw5t figs-rquestion τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε? 1 If then you have to make judgments that pertain to daily life, why do you lay such cases as these before those who have no standing in the church? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “there is no good reason.” If your readers would misunderstand this question, you could express the idea as an emphatic statement or a command. Alternate translation: “do not appoint as judges those who are of no account in the church!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 4 e791 translate-unknown τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ 1 why do you lay such cases as these before those who have no standing in the church? Here, those **who are of no account in the church** could be: (1) people who are not members of the church in Corinth. Alternate translation: “who do not believe” (2) people who are members of the church in Corinth but whom other believers do not respect. Alternate translation: “whom the fellow believers do not respect” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 6 5 dvq3 writing-pronouns λέγω 1 The phrase **I say this** could refer: (1) to what Paul has already said, probably all of [6:1–4](../06/01.md). Alternate translation: “I say those things” (2) to what Paul is saying throughout this whole section ([6:1–8](../06/01.md)). Alternate translation: “I am saying these things” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 6 5 xnd7 figs-idiom πρὸς ἐντροπὴν ὑμῖν 1 Here, **to your shame** means that the things that Paul has said should make the Corinthians feel **shame**. If your readers would misunderstand **to your shame**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 6 5 xnd7 figs-idiom πρὸς ἐντροπὴν ὑμῖν 1 Here, **to your shame** means that the things that Paul has said should make the Corinthians feel **shame**. If your readers would misunderstand **to your shame**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 5 ebh6 figs-abstractnouns πρὸς ἐντροπὴν ὑμῖν λέγω 1 If your language does not use an abstract noun for the idea behind **shame**, you could express the idea by using a verb such as “shame.” Alternate translation: “I say this to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 6 5 hk4q figs-idiom οὕτως οὐκ ἔνι…οὐδεὶς σοφὸς 1 The phrase **{Is it} thus {that} there is not any wise man** identifies a situation in which no **wise man** can be found. If your readers would misunderstand this phrase or find it confusing, you could use a comparable expression that identifies a situation in which there are no wise people. Alternate translation: “Is there not a wise man” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 5 fue4 figs-rquestion οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ? 1 Is there no one among you wise enough to settle a dispute between brothers? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing, specifically by making them feel ashamed. The question assumes that the answer is “there should be.” If your readers would misunderstand this question, you could express the idea with a “should” statement or introduce a statement with “surely.” Alternate translation: “You should have a wise man among you who will be able to discern between his brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 6 5 xma9 figs-gendernotations οὐκ ἔνι…σοφὸς…αὐτοῦ 1 Although the words translated **wise man** and **his** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use non-gendered words or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 6 5 l1hd figs-gendernotations τοῦ ἀδελφοῦ 1 brothers Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 6 5 xma9 figs-gendernotations οὐκ ἔνι…σοφὸς…αὐτοῦ 1 Although the words translated **wise man** and **his** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use nongendered words or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 6 5 l1hd figs-gendernotations τοῦ ἀδελφοῦ 1 brothers Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 6 5 o28z translate-unknown διακρῖναι ἀνὰ μέσον 1 The phrase **to discern between** refers to making decisions about disputes between people. If your readers would misunderstand this phrase, you could express the idea with a word or phrase that refers to deciding which party is in the right in a dispute. Alternate translation: “to judge between” or “to settle disputes between” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 6 6 m7ls figs-rquestion ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων? 1 But brother goes to court against brother, and this before unbelievers! Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that there will be no verbal answer. Rather, the question is supposed to make the Corinthians feel ashamed. If your readers would misunderstand this question, you could express the idea with a statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 6 6 fyq8 figs-gendernotations ἀδελφὸς…ἀδελφοῦ 1 Although the words translated **brother** are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand **brother**, you could use non-gendered words or refer to both genders. Alternate translation: “a brother or sister … a brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 6 6 fyq8 figs-gendernotations ἀδελφὸς…ἀδελφοῦ 1 Although the words translated **brother** are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand **brother**, you could use nongendered words or refer to both genders. Alternate translation: “a brother or sister … a brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 6 6 dv5g figs-ellipsis καὶ τοῦτο ἐπὶ ἀπίστων 1 In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and they do this before unbelievers” or “and they go to court before unbelievers” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 6 7 kvva figs-infostructure ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ’ ἑαυτῶν 1 Here Paul gives the reason for the **defeat** after he mentions the **defeat**. If your language would state the reason first, you could reverse the order of these clauses. Alternate translation: “Therefore, since you have lawsuits among yourselves, this is indeed already a complete defeat for you” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 6 7 topu ἤδη…ὅλως ἥττημα ὑμῖν 1 Here, **already** refers to how the Corinthians do not suffer **defeat** in the court of law but rather before that, when the lawsuit begins. If your readers would misunderstand **already**, you could clarify that the time in view is before the legal dispute is decided. Alternate translation: “a complete defeat for you even before you enter the court of law” 1CO 6 7 ugf7 ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν 1 Alternate translation: “Therefore, you are indeed already completely defeated” -1CO 6 7 lvc1 figs-metaphor ὅλως ἥττημα 1 Here, **complete defeat** refers to total failure in attempting to accomplish some goal. The **defeat** does not require an opponent, since one can suffer **defeat** because of other obstacles. If your readers would misunderstand **complete defeat**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “a total derailing” or “a total failure” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 7 lvc1 figs-metaphor ὅλως ἥττημα 1 Here, **complete defeat** refers to total failure in attempting to accomplish some goal. The **defeat** does not require an opponent, since one can suffer **defeat** because of other obstacles. If your readers would misunderstand **complete defeat**, you could express the idea with a comparable metaphor or nonfiguratively. Alternate translation: “a total derailing” or “a total failure” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 7 tn9m figs-rquestion διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε? 1 Why not rather suffer the wrong? Why not rather allow yourselves to be cheated? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the reader agrees that it would be better to **be wronged** and **cheated**. If your readers would misunderstand these questions, you could express the ideas as emphatic comparisons. Alternate translation: “It would be better to be wronged! It would be better to be cheated!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 7 ruiy figs-doublet διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε? 1 Here Paul repeats his first question with almost exactly the same words. He does this to emphasize the point he is making. If your readers would misunderstand this repetition, you could combine the questions and express the emphasis in another way. Alternate translation: “Why not rather be wronged or cheated?” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 6 7 i5n5 figs-activepassive ἀδικεῖσθε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **wronged** rather than the person doing the “wronging.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer wrong you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 7 vpy9 figs-activepassive ἀποστερεῖσθε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **cheated** rather than focusing on the person doing the “cheating.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer cheat you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 8 yfos grammar-connect-logic-contrast ἀλλὰ 1 Here, **But** introduces a contrast with what Paul wants them to do, which is to “be wronged” and “cheated” rather than take a fellow believer to court. Here Paul says that they do the exact opposite. Rather than “be wronged” and “cheated,” they actually **wrong** and **cheat** fellow believers. If your readers would misunderstand this connection, you could express the idea with a phrase that clarifies what Paul is contrasting. Alternate translation: “But instead of being wronged and cheated,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 6 8 ixb9 figs-ellipsis καὶ τοῦτο ἀδελφούς 1 In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and you do this to your brothers” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 6 8 kk7b figs-gendernotations ἀδελφούς 1 your own brothers Although **brothers** is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 6 8 kk7b figs-gendernotations ἀδελφούς 1 your own brothers Although **brothers** is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 6 9 i2ln 0 In [6:9–10](../06/09.md), Paul lists people who do things that are unrighteous. Many of these words are the same words he used in the similar lists in [5:10–11](../05/10.md). It may be helpful to refer to how you translated the words there. 1CO 6 9 ojaf grammar-connect-words-phrases ἢ 1 The word **Or** introduces Paul’s question as an alternative to “wronging and cheating brothers” in [6:7](../06/07.md). If they do indeed **know that the unrighteous will not inherit the kingdom of God**, they should not be “wronging and cheating brothers.” Paul uses the word **Or** to show that these two things are not compatible. If your readers would misunderstand **Or**, you could use a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 6 9 h17l figs-rquestion οὐκ οἴδατε ὅτι ἄδικοι Θεοῦ Βασιλείαν οὐ κληρονομήσουσιν? 1 Or do you not know that Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “surely you know that the unrighteous will not enter the kingdom of God.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 9 slcx figs-nominaladj ἄδικοι 1 Paul is using the adjective **unrighteous** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are unrighteous” or “unrighteous people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 6 9 t1rt figs-metaphor οὐ κληρονομήσουσιν 1 will inherit Here Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will not live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 9 t1rt figs-metaphor οὐ κληρονομήσουσιν 1 will inherit Here Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will not live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 9 eywd figs-activepassive μὴ πλανᾶσθε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than focusing on the person doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Let no one deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 9 vtlq figs-nominaladj πόρνοι 1 Paul is using the adjective phrase **sexually immoral** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are sexually immoral” or “sexually immoral people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 6 9 h2na translate-unknown οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται, 1 male prostitutes, those who practice homosexuality The word translated **male prostitutes** identifies men who are penetrated during sexual acts with other men. The word translated **those who practice homosexuality** identifies men who penetrate other men during sexual acts. Your language may have specific words for these behaviors. If so, you could use them here. If your language does not have specific words for these behavior, you could either use descriptive phrases, or you could combine the two words and refer to homosexual activity in general. Alternate translation: “nor men who practice homosexuality” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -705,12 +705,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 10 zzb5 figs-nominaladj πλεονέκται 1 Paul is using the adjective **greedy** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are greedy” or “greedy people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 6 10 bgj9 translate-unknown λοίδοροι 1 the greedy Here, **slanderers** is the same word that is translated “verbally abusive” in [5:11](../05/11.md). It describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious people” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 6 10 yzdx translate-unknown ἅρπαγες 1 Here, **swindlers** is the same word that is translated “swindler” in [5:11](../05/11.md). It identifies a person who takes money from others dishonestly. If your readers would misunderstand **swindlers**, you could use a word that refers to such people. Alternate translation: “embezzlers” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 6 10 h6aa figs-metaphor κληρονομήσουσιν 1 Here Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 10 h6aa figs-metaphor κληρονομήσουσιν 1 Here Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 11 j49p writing-pronouns ταῦτά 1 Here, **that** refers to the list of unrighteous behaviors that Paul gave in [6:9–10](../06/09.md). Paul identifies **some** of the Corinthians as people who behaved in those ways. If your readers would misunderstand **that**, you could more clearly refer back to the list of unrighteous behaviors. Alternate translation: “those kinds of people {are what}” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 6 11 pxp6 figs-doublet ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε 1 Here Paul repeats **but you were** in order to emphasize the contrast between what the Corinthians **were** and what they have now experienced. If your language does not use repetition in this way, you could use **but you were** once and express the strong contrast in another way. Alternate translation: “But now you have been washed, sanctified, and justified” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 6 11 v5yq figs-activepassive ἀπελούσασθε…ἡγιάσθητε…ἐδικαιώθητε 1 you have been cleansed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **washed**, **sanctified**, and **justified**, rather than the person doing the “washing,” “sanctifying,” and “justifying.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “God washed you … God sanctified you … God justified you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 6 11 rri7 figs-metaphor ἀπελούσασθε 1 Here Paul speaks as if the Corinthians had been **washed** with water. By speaking in this way, Paul emphasizes that they have been cleansed from sin, just like washing with water cleanses a person from dirt. Paul may have baptism in mind. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you were washed clean” or “you were purified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 6 11 s55x figs-idiom ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ 1 in the name of the Lord Jesus Christ When something is done **in the name of** a person, it is done with the authority or power of that person. Here the cleansing, sanctification, and justification are done with the authority or power of Jesus, since they are done **in the name of the Lord Jesus Christ**. If your readers would misunderstand **in the name of**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “with the power of the Lord Jesus Christ” or “by the authority of the Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 6 11 rri7 figs-metaphor ἀπελούσασθε 1 Here Paul speaks as if the Corinthians had been **washed** with water. By speaking in this way, Paul emphasizes that they have been cleansed from sin, just like washing with water cleanses a person from dirt. Paul may have baptism in mind. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you were washed clean” or “you were purified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 11 s55x figs-idiom ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ 1 in the name of the Lord Jesus Christ When something is done **in the name of** a person, it is done with the authority or power of that person. Here the cleansing, sanctification, and justification are done with the authority or power of Jesus, since they are done **in the name of the Lord Jesus Christ**. If your readers would misunderstand **in the name of**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “with the power of the Lord Jesus Christ” or “by the authority of the Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 11 gzrh figs-possession τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν 1 Here Paul uses the possessive form to identify the **Spirit** as **our God**, that is, as the Holy Spirit. He does not mean that the **Spirit** is something that belongs to **our God**. If your language would not use that form to identify the **Spirit** as **our God**, you could use a word or phrase that does identify the **Spirit** as **our God** or the “Holy Spirit.” Alternate translation: “the Spirit who is our God” or “the Holy Spirit, our God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 6 12 c3bs figs-doublet πάντα μοι ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν, ἀλλ’ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 1 Here Paul repeats **Everything is lawful for me** to make two separate comments on the statement. By repeating **Everything is lawful for me**, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you could state **Everything is lawful for me** once and include both comments after that. Alternate translation: ““Everything is lawful for me,’ but not everything is beneficial, and I will not be mastered by anything” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 6 12 sw2e writing-quotations πάντα μοι ἔξεστιν, ἀλλ’ -1 Connecting Statement: In this verse, Paul twice quotes what some people in the Corinthian church are saying. The ULT, by using quotation marks, indicates that these claims are quotations. If your readers would misunderstand **Everything is lawful for me** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Everything is lawful for me,’ but I respond that … You say, ‘Everything is lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -725,36 +725,36 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 13 pd10 grammar-connect-words-phrases δὲ 2 Here, **Now** introduces a development based on what Paul has said about **food** and **the stomach**. While **food** is indeed **for the stomach**, the **body** is not **for sexual immorality**. Paul agrees with the Corinthians about **food** and **the stomach**, but he disagrees that **sexual immorality** and **the body** should be understood in the same way. Instead, **the body** exists **for the Lord**. Paul further explains in the next verse ([6:14](../06/14.md)) that, unlike **food** and **the stomach**, God will not **do away with** the **body**, since we will be resurrected. If **Now** would not introduce a difference between **the stomach** and **the body**, you could use a word or phrase that does introduce such a contrast. Alternate translation: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 6 13 r1co figs-abstractnouns τῇ πορνείᾳ 1 If your language does not use an abstract noun for the idea behind **immorality**, you could express the idea by using an adjective such as “immoral.” Alternate translation: “for what is sexually immoral” or “sexually immoral behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 6 13 d9q7 figs-explicit τῷ Κυρίῳ 1 Here Paul means that the **body** is meant to serve and please **the Lord**. If your readers would misunderstand **for the Lord**, you could include a verbal phrase that indicates that the **body** should serve **the Lord**. Alternate translation: “it is intended to please the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 6 13 zpx9 figs-explicit ὁ Κύριος τῷ σώματι 1 Here, **the Lord for the body** could express the idea that: (1) the **Lord** works for the human **body** and not just the human “soul” or non-physical part. Alternate translation: “the Lord works for the body” (2) the **Lord** is human now and in a **body**, which would explain why Paul speaks about the resurrection of the **Lord** in the next verse. Alternate translation: “the Lord is in a human body” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 6 13 zpx9 figs-explicit ὁ Κύριος τῷ σώματι 1 Here, **the Lord for the body** could express the idea that: (1) the **Lord** works for the human **body** and not just the human “soul” or nonphysical part. Alternate translation: “the Lord works for the body” (2) the **Lord** is human now and in a **body**, which would explain why Paul speaks about the resurrection of the **Lord** in the next verse. Alternate translation: “the Lord is in a human body” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 6 14 tayy grammar-connect-words-phrases δὲ 1 Here, **Now** introduces one way in which “the Lord is for the body” ([6:13](../06/13.md)). Human bodies are important and are not for sexual immorality, because God will raise those who believe to new life, and this includes human bodies. If **Now** would not introduce a further development of the argument in your language, you could use a word or phrase that does function in this way. Alternate translation: “Further,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 6 14 ev9l figs-idiom τὸν Κύριον ἤγειρεν, καὶ ἡμᾶς ἐξεγερεῖ 1 raised the Lord Paul uses the words **raised** and **raise up** to refer to someone who had previously died coming back to life. If your language does not use these words to describe coming back to life, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “restored the Lord to life and will also restore us to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 6 14 ev9l figs-idiom τὸν Κύριον ἤγειρεν, καὶ ἡμᾶς ἐξεγερεῖ 1 raised the Lord Paul uses the words **raised** and **raise up** to refer to someone who had previously died coming back to life. If your language does not use these words to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “restored the Lord to life and will also restore us to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 14 jvng ἤγειρεν…ἐξεγερεῖ 1 Here, **raised** and **raise up** have the same meaning. Paul uses a slightly different word for variety or because he is referring to the future. In your translation, you could use the same word for **raised** and **raise up**. Alternate translation: “raised … will … raise” 1CO 6 14 wgh4 figs-abstractnouns διὰ τῆς δυνάμεως αὐτοῦ 1 If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adverb such as “powerfully” or an adjective such as “powerful.” Alternate translation: “by working powerfully” or “by his powerful action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 6 15 gt2x figs-metaphor μέλη Χριστοῦ…τὰ μέλη τοῦ Χριστοῦ…πόρνης μέλη 1 Do you not know that your bodies are members of Christ? Here Paul speaks as if the Corinthians were **members**, which are body parts, that belong either to **Christ** or to a **prostitute**. He speaks in this way to indicate how closely joined the Corinthians are either to **Christ** or to a **prostitute**. This union is as close as the union between a finger and the body to which it belongs. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 15 gt2x figs-metaphor μέλη Χριστοῦ…τὰ μέλη τοῦ Χριστοῦ…πόρνης μέλη 1 Do you not know that your bodies are members of Christ? Here Paul speaks as if the Corinthians were **members**, which are body parts, that belong either to **Christ** or to a **prostitute**. He speaks in this way to indicate how closely joined the Corinthians are either to **Christ** or to a **prostitute**. This union is as close as the union between a finger and the body to which it belongs. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 15 io5p figs-rquestion οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν? 1 Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You should know that your bodies are members of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 6 15 agvy figs-metaphor ἄρας…τὰ μέλη τοῦ Χριστοῦ 1 Here Paul speaks about **taking away the members of Christ** as if, like cutting off a finger, he could remove a body part from **Christ**. He speaks in this way to show how bad it is to remove a person from union with **Christ**. It is as bad as cutting off a finger, arm, or leg from a person’s body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “having removed people from union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 15 agvy figs-metaphor ἄρας…τὰ μέλη τοῦ Χριστοῦ 1 Here Paul speaks about **taking away the members of Christ** as if, like cutting off a finger, he could remove a body part from **Christ**. He speaks in this way to show how bad it is to remove a person from union with **Christ**. It is as bad as cutting off a finger, arm, or leg from a person’s body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “having removed people from union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 15 f4vd figs-rquestion ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη? 1 Shall I then take away the members of Christ and join them to a prostitute? May it not be! Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I should never take away the members of Christ and make them members of a prostitute.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 15 h21r figs-123person ποιήσω 1 Shall I then take away the members of Christ and join them to a prostitute? May it not be! Here Paul speaks in the first person because he is using himself as an example. If your readers would misunderstand why Paul uses the first person here, you could include a word or phrase that clarifies that Paul is treating himself as an example, or you could use a form that would naturally provide an example in your language. Alternate translation: “should I, for example, make them” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 6 15 kmt2 figs-idiom μὴ γένοιτο 1 May it not be! Here, **May it never be!** gives Paul’s own response to his question. The phrase is one of the strongest negatives Paul could use. Use a strong word or phrase that answers a question with a no. Alternate translation: “Never!” or “Absolutely not!” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 16 seg6 figs-rquestion ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν? 1 Do you not know that … her? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea as an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 6 16 zcgg figs-euphemism ὁ κολλώμενος τῇ πόρνῃ 1 Do you not know that … her? Here, being **joined to the prostitute** is a euphemism for having sex with a **prostitute**. Paul uses this euphemism in order to be polite. He also picks this specific euphemism because it can also refer to being **joined** to someone without sexual implications. He uses the phrase in this way in the next verse to speak about union with Christ ([6:17](../06/17.md)). If your readers would misunderstand **joined to the prostitute**, you could use a similar polite euphemism in your language. If possible, use a euphemism that can also work to describe the non-sexual union with Christ in the next verse. Alternate translation: “the one who lives with the prostitute” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +1CO 6 16 zcgg figs-euphemism ὁ κολλώμενος τῇ πόρνῃ 1 Do you not know that … her? Here, being **joined to the prostitute** is a euphemism for having sex with a **prostitute**. Paul uses this euphemism in order to be polite. He also picks this specific euphemism because it can also refer to being **joined** to someone without sexual implications. He uses the phrase in this way in the next verse to speak about union with Christ ([6:17](../06/17.md)). If your readers would misunderstand **joined to the prostitute**, you could use a similar polite euphemism in your language. If possible, use a euphemism that can also work to describe the nonsexual union with Christ in the next verse. Alternate translation: “the one who lives with the prostitute” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 6 16 z54k figs-activepassive ὁ κολλώμενος τῇ πόρνῃ 1 he who is joined to a prostitute becomes one flesh with her If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the prostitute” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 16 w1am figs-genericnoun τῇ πόρνῃ 1 he who is joined to a prostitute becomes one flesh with her Jesus is speaking of prostitutes in general, not of one particular **prostitute**. If your readers would misunderstand this, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 6 16 up28 figs-ellipsis ἓν σῶμά ἐστιν 1 he who is joined to a prostitute becomes one flesh with her Here Paul is pointing out that the **one who is joined** and the **prostitute** make up **one body** together. He is not arguing that the **one who is joined** by himself is **one body**. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one body with her” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 6 16 fioa figs-metaphor ἓν σῶμά ἐστιν 1 he who is joined to a prostitute becomes one flesh with her Here Paul is speaking as if the **one who is joined** and the **prostitute** together share **one body** when they have sex. He speaks in this way to emphasize the unity that these two people have when they have sex, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “shares all things with her” or “is united to her” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 16 fioa figs-metaphor ἓν σῶμά ἐστιν 1 he who is joined to a prostitute becomes one flesh with her Here Paul is speaking as if the **one who is joined** and the **prostitute** together share **one body** when they have sex. He speaks in this way to emphasize the unity that these two people have when they have sex, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “shares all things with her” or “is united to her” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 16 m2gm writing-quotations γάρ, φησίν, 1 he who is joined to a prostitute becomes one flesh with her In Paul’s culture, **For it says** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Genesis” (see [Genesis 2:24](gen/02/24.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For in the book of Genesis we read” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 6 16 vv2n figs-quotations ἔσονται…φησίν, οἱ δύο εἰς σάρκα μίαν 1 he who is joined to a prostitute becomes one flesh with her If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it says that the two will become as one flesh” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 6 16 ks89 figs-explicit ἔσονται…οἱ δύο εἰς σάρκα μίαν 1 he who is joined to a prostitute becomes one flesh with her The passage that Paul quotes here comes from the book of Genesis. The story is about God creating Adam and Eve, the first man and woman. When God brings Eve, the woman, to the man named Adam, the narrative comments that this is why “a man will leave his father and his mother, and he will cling to his wife, and they will become one flesh” ([Genesis 2:24](gen/02/24.md)). Paul quotes the end of this sentence here. If your readers would misunderstand what this quote refers to, you could include a footnote explaining the context. Additionally, you could clarify what the word **two** refers to. Alternate translation: “A man and a woman will become as one flesh” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 6 17 zyjd figs-metaphor ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him Here, being **joined to the Lord** refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (see [6:16](../06/16.md)). If your readers would misunderstand **joined to the Lord**, you could use a comparable metaphor or express the idea non-figuratively. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 17 zyjd figs-metaphor ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him Here, being **joined to the Lord** refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (see [6:16](../06/16.md)). If your readers would misunderstand **joined to the Lord**, you could use a comparable metaphor or express the idea nonfiguratively. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 17 c2tb figs-activepassive ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself or herself. Alternate translation: “the one who joins himself to the Lord” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 17 z273 figs-ellipsis ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is pointing out that the **one who is joined** and the **Lord** make up **one spirit** together. He is not arguing that the **one who is joined** by himself is **one spirit**. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one spirit with him” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 6 17 vv1s figs-metaphor ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is speaking as if the **one who is joined** and the **Lord** together share **one spirit** when the **one who is joined** believes in the **Lord**. He speaks in this way to emphasize the unity between a believer and Jesus, which is as close as if they had only one spirit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “shares all things with him spiritually” or “is spiritually united to him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 17 vv1s figs-metaphor ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is speaking as if the **one who is joined** and the **Lord** together share **one spirit** when the **one who is joined** believes in the **Lord**. He speaks in this way to emphasize the unity between a believer and Jesus, which is as close as if they had only one spirit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “shares all things with him spiritually” or “is spiritually united to him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 17 kt2x πνεῦμά 1 he who is joined to the Lord becomes one spirit with him Here, **spirit** could refer to: (1) a person’s **spirit** in contrast to his or her “body.” While a prostitute and a man can have “one body” ([6:16](../06/16.md)), which is a physical union, the Lord and a believer can have **one spirit**, which is a spiritual union. Alternate translation: “spiritually” (2) the Holy Spirit, who unites the Lord and the believer. Alternate translation: “in the Holy Spirit” -1CO 6 18 ex92 figs-metaphor φεύγετε 1 Flee from Here Paul wants the Corinthians to avoid **sexual immorality** as urgently as if it were an enemy or danger that they might **flee from**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “Carefully stay away from” or “Fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 18 ex92 figs-metaphor φεύγετε 1 Flee from Here Paul wants the Corinthians to avoid **sexual immorality** as urgently as if it were an enemy or danger that they might **flee from**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Carefully stay away from” or “Fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 18 nhpq figs-abstractnouns τὴν πορνείαν 1 Flee from If your language does not use an abstract noun for the idea behind **immorality**, you could express the idea by using an adjective such as “immoral.” Alternate translation: “what is sexually immoral” or “sexually immoral behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 6 18 sc9d grammar-connect-exceptions πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει 1 immorality! Every other sin that a person commits is outside the body, but If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using exception language. Alternate translation: “Almost every sin that a man might commit is outside the body, but the one who is sexually immoral sins against his own body” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) -1CO 6 18 dfck figs-gendernotations ἄνθρωπος…τὸ ἴδιον 1 immorality! Every other sin that a person commits is outside the body, but Although **man** and **his** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **man** and **his**, you could use non-gendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 6 18 jr46 figs-metaphor ἐκτὸς τοῦ σώματός ἐστιν 1 sin that a person commits Here Paul speaks as if sins were located **outside the body**. By speaking in this way, he means that most sins do not affect the **body** the way **sexual immorality** does. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “does not directly affect the body” or “is apart from the body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 6 18 dfck figs-gendernotations ἄνθρωπος…τὸ ἴδιον 1 immorality! Every other sin that a person commits is outside the body, but Although **man** and **his** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **man** and **his**, you could use nongendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 6 18 jr46 figs-metaphor ἐκτὸς τοῦ σώματός ἐστιν 1 sin that a person commits Here Paul speaks as if sins were located **outside the body**. By speaking in this way, he means that most sins do not affect the **body** the way **sexual immorality** does. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “does not directly affect the body” or “is apart from the body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 19 i5bt grammar-connect-words-phrases ἢ 1 Do you not know … God? … that you are not your own? The word **Or** introduces an alternate to what Paul speaks about in [6:18](../06/18.md). Some people are indeed “sinning against their bodies.” Paul gives the correct alternative: they should **know** that their bodies are the “temple” of the **Holy Spirit**. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 6 19 qy5j figs-rquestion ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ? 1 Do you not know … God? … that you are not your own? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 19 bb35 grammar-collectivenouns τὸ σῶμα ὑμῶν 1 your body The word **body** is a singular noun that refers to multiple “bodies.” Paul makes this clear by using a plural **your**. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of your bodies” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) @@ -801,8 +801,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 6 zsy3 figs-abstractnouns κατὰ συνγνώμην, οὐ κατ’ ἐπιταγήν 1 If your language does not use abstract nouns for the ideas behind **concession** and **command**, you could express the idea by using a verb such as “concede” and “command.” Alternate translation: “because I concede it, not because I command it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 7 b7xz grammar-connect-words-phrases δὲ 1 Here, **But** introduces a contrast with everything that Paul has said in [7:1–6](../07/01.md). In those verses, he speaks about how believers should act when they are already married. Now, however, he begins to talk about getting married, and he says that he wishes that people stayed unmarried, like he does. The **But** introduces a new stage in the argument that deals with getting married. If your readers would misunderstand **But**, you could use a word or phrase that introduces a new but related topic. Alternate translation: “Now” or “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 7 rbe7 figs-explicit εἶναι ὡς καὶ ἐμαυτόν 1 were as I am When Paul wrote this letter, he was not married, and as far as we know, he was never married. When Paul says that he wishes that all people were **even as myself**, he is referring to how he is unmarried. If your readers would misunderstand **to be even as myself**, you could include the fact that Paul is not married. Alternate translation: “to be unmarried as I am” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 7 7 mlsi figs-gendernotations ἀνθρώπους…ἴδιον 1 Although **men** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **men** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “men and women … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 7 7 zima figs-metaphor χάρισμα 1 Here Paul speaks about the way of life that God has called each person to live as if it were a **gift** that each person receives from God. By using **gift**, Paul emphasizes that the person receives the **gift** freely from God and that the **gift** is a good thing. If your readers would misunderstand **gift**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “blessing” or “calling” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 7 mlsi figs-gendernotations ἀνθρώπους…ἴδιον 1 Although **men** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **men** and **him**, you could use nongendered words or refer to both genders. Alternate translation: “men and women … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 7 zima figs-metaphor χάρισμα 1 Here Paul speaks about the way of life that God has called each person to live as if it were a **gift** that each person receives from God. By using **gift**, Paul emphasizes that the person receives the **gift** freely from God and that the **gift** is a good thing. If your readers would misunderstand **gift**, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “blessing” or “calling” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 7 w9ld figs-ellipsis ὁ μὲν οὕτως, ὁ δὲ οὕτως 1 But each one has his own gift from God. One has this kind of gift, and another that kind Here Paul omits some words that may be necessary in your language to make a complete thought. If your language needs these words, you could include a phrase such as “acts in” or “live in.” Alternate translation: “one indeed acts in this way, and another acts in that way” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 7 8 y6lc translate-unknown τοῖς ἀγάμοις 1 Here, **unmarried** could refer to: (1) people who are not currently married, whether they never have been married or are no longer married. Alternate translation: “to those without spouses” (2) men whose wives have died, which pairs well with **widows**. Alternate translation: “to the widowers” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 8 n401 figs-nominaladj τοῖς ἀγάμοις 1 Paul is using the adjective **unmarried** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate **unmarried** with a noun phrase or a relative clause. Alternate translation: “to those who are unmarried” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) @@ -845,7 +845,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 14 fmu5 translate-unknown ἀκάθαρτά…ἅγιά 1 they are set apart Here, **holy** is a reference to purity, and **unclean** is a reference to impurity. The word **holy** does not mean that the **children** are considered to be believers. Rather, Paul’s point is that the **children** are not made **unclean** by having an unbelieving parent. Just the opposite: the **children** are clean and pure because of the believing parent. If your readers would misunderstand **unclean** and **holy**, you could use words or phrases that identify the **children** as those born in a “clean” or “honorable” way. Alternate translation: “not pure … pure” or “dishonored … honorable” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 15 rdwy grammar-connect-condition-hypothetical εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω 1 Here Paul uses **if** to introduce a true possibility. He means that **the unbeliever** might depart, or he or she might not. He then specifies the result for if **the unbeliever departs**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “whichever unbeliever departs, let him go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 7 15 qjmw figs-idiom εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω 1 Here, **departs** refers to ending the marriage, that is, leaving the spouse. The phrase **let him go** refers to allowing the spouse to break the marriage or leave. If these words would not refer to breaking a marriage or getting divorced in your language, you could use a comparable expression. Alternate translation: “if the unbeliever wants a divorce, let him divorce you” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 7 15 t5tf figs-gendernotations ὁ ἄπιστος…χωριζέσθω 1 Although **him** is masculine, Paul is using it to refer back to **the unbeliever**, which could refer to either a man or a woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “the unbeliever … let him or her go” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 15 t5tf figs-gendernotations ὁ ἄπιστος…χωριζέσθω 1 Although **him** is masculine, Paul is using it to refer back to **the unbeliever**, which could refer to either a man or a woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “the unbeliever … let him or her go” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 15 uefj figs-genericnoun ὁ ἄπιστος…ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ 1 Here Paul is speaking of unbelievers, brothers, and sisters in general and not of just one **unbeliever**, **brother**, or **sister**. If your readers would misunderstand these words, you could use a comparable way to refer generically to unbelievers, brothers, and sisters. Alternate translation: “one of the unbelievers … the brother or the sister involved” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 7 15 h9qc figs-imperative χωριζέσθω 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “allow.” Alternate translation: “allow him to go” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 7 15 jef4 figs-metaphor οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ 1 In such cases, the brother or sister is not bound to their vows Here, **bound** could refer to: (1) the marriage with an unbelieving spouse. Paul is saying that the **brother or the sister** does not need to try to preserve the marriage. They are not **bound** to the unbeliever but can accept the divorce. Alternate translation: “the brother or the sister is not bound to the unbeliever” (2) the rules that Paul laid out for staying with a spouse in [7:10–13](../07/10.md). Paul is saying that **the brother or the sister** does not have to follow those rules about staying with a spouse, and perhaps he is even saying that they can marry someone else. Alternate translation: “the brother or the sister is not bound to remain unmarried” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -862,7 +862,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 17 ivee grammar-connect-words-phrases εἰ μὴ 1 each one Here, **However** acknowledges the exception about “walking” **as the Lord has assigned to each one** that he just included: if an unbelieving spouse wishes to divorce a believing spouse, that is permissible. Paul acknowledges this exception but wishes to emphasize the main point: the believers should remain in the state they are in. If **However** would not have the meaning of acknowledging an exception to a claim, you could use a word or phrase that does do so. Alternate translation: “In every other case” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 17 l5lu figs-infostructure ἑκάστῳ ὡς ἐμέρισεν ὁ Κύριος, ἕκαστον ὡς κέκληκεν ὁ Θεός, οὕτως περιπατείτω 1 each one If your language would state the command to **walk** before explaining how to **walk**, you could rearrange these clauses so that they read more naturally. Alternate translation: “let each one walk as the Lord has assigned to each one, as God has called each one” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 7 17 ya76 figs-ellipsis ὡς ἐμέρισεν ὁ Κύριος 1 each one Here Paul omits some words that might be needed in your language to make a complete sentence. If necessary, you could include what it is that **the Lord has assigned** by using a word such as “task” or “position.” Alternate translation: “as the Lord has assigned a position” or “as the Lord has assigned a task” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 7 17 hl43 figs-metaphor περιπατείτω 1 each one Paul speaks of behavior in life as if it were “walking.” If **let him walk** would not be understood as a description of a person’s way of life in your language, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 17 hl43 figs-metaphor περιπατείτω 1 each one Paul speaks of behavior in life as if it were “walking.” If **let him walk** would not be understood as a description of a person’s way of life in your language, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “let him live his life” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 17 c7b9 figs-imperative περιπατείτω 1 each one Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must walk” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 7 17 o6v2 figs-gendernotations περιπατείτω 1 each one Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “let him or her walk” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 17 iid2 καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι 1 I direct in this way in all the churches Alternate translation: “This is what I require from all the churches” @@ -875,7 +875,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 18 uwuw figs-activepassive μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **uncircumcised** or **circumcised** rather than the person doing the “uncircumcising” or “circumcising.” If you must state who does the action, you could use an indefinite or vague subject. Alternate translation: “Let someone not uncircumcise him … Let someone not circumcise him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 18 fqv6 figs-rquestion ἐν ἀκροβυστίᾳ κέκληταί τις? μὴ περιτεμνέσθω 1 Was anyone called in uncircumcision? Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called in uncircumcision, let him not be circumcised.” or “Some of you were called in uncircumcision. If that is you, do not be circumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 7 18 a8g3 figs-abstractnouns ἐν ἀκροβυστίᾳ 1 Was anyone called in uncircumcision? If your language does not use an abstract noun for the idea behind **uncircumcision**, you could express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 7 19 oajz figs-hyperbole ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν 1 Was anyone called in uncircumcision? Here Paul says that both **Circumcision** and **uncircumcision** are **nothing**. He does not mean that **Circumcision** and **uncircumcision** do not exist. Rather, the Corinthians would have understood him to mean that **Circumcision** and **uncircumcision** do not have value or importance. If your readers would misunderstand **nothing**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 7 19 oajz figs-hyperbole ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν 1 Was anyone called in uncircumcision? Here Paul says that both **Circumcision** and **uncircumcision** are **nothing**. He does not mean that **Circumcision** and **uncircumcision** do not exist. Rather, the Corinthians would have understood him to mean that **Circumcision** and **uncircumcision** do not have value or importance. If your readers would misunderstand **nothing**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 7 19 focy figs-parallelism ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν 1 Was anyone called in uncircumcision? Here Paul repeats **is nothing** because this repetition was powerful in his language. If your language does not use repetition in this way, you could combine the two clauses and make the claim sound strong by using some other method. Alternate translation: “Neither circumcision nor uncircumcision is anything”” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 7 19 eku9 figs-abstractnouns ἡ περιτομὴ…ἡ ἀκροβυστία 1 Was anyone called in uncircumcision? If your language does not use abstract nouns for the ideas behind **circumcision** and **uncircumcision**, you could express the ideas by using adjectives such as “circumcised” and “uncircumcised.” Alternate translation: “Being circumcised … being uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 19 nc2u figs-ellipsis τήρησις ἐντολῶν Θεοῦ 1 Was anyone called in uncircumcision? Here Paul omits some words that may be necessary in your language to complete the thought. If your language does require more words, you could infer them from the first half of the verse. Alternate translation: “observance of the commandments of God is everything” or “observance of the commandments of God is important” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -886,7 +886,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 20 yy8l figs-gendernotations ἐκλήθη…μενέτω 1 General Information: Here, the words translated **he** and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **him**, you could express the idea by using words that do not have gender, or you could use both genders. Alternate translation: “he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 20 hsz1 figs-activepassive ἐκλήθη 1 in the calling … he should remain If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 20 s3mh figs-imperative μενέτω 1 in the calling … he should remain Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 7 20 hrqk figs-metaphor ἐν ταύτῃ μενέτω 1 in the calling … he should remain Here, **remain in** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God **called** them. If your readers would misunderstand **remain in**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life in that” or “let him be content in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 20 hrqk figs-metaphor ἐν ταύτῃ μενέτω 1 in the calling … he should remain Here, **remain in** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God **called** them. If your readers would misunderstand **remain in**, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “let him live his life in that” or “let him be content in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 21 ag5a figs-yousingular ἐκλήθης…σοι…δύνασαι 1 Were you … called you? Do not be … you can become Here Paul addresses specific individuals within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 7 21 nli9 figs-rquestion δοῦλος ἐκλήθης? μή σοι μελέτω 1 Were you a slave when God called you? Do not be concerned Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the command that follows applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If you were called as a slave, let it not be a concern to you.” or “Some of you were called as slaves. If that is you, let it not be a concern to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 7 21 emau figs-activepassive ἐκλήθης 1 Were you a slave when God called you? Do not be concerned If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **called**, rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “Did God call you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -901,14 +901,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 23 m53p figs-activepassive τιμῆς ἠγοράσθητε 1 You have been bought with a price If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **bought**, rather than focusing on the person doing the “buying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 23 sgft figs-metaphor τιμῆς ἠγοράσθητε 1 You have been bought with a price Here Paul speaks as if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor so, if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 23 pe5g figs-metaphor μὴ γίνεσθε δοῦλοι ἀνθρώπων 1 You have been bought with a price Here Paul uses **slaves** as a description of anyone who follows and obeys someone else. Paul wants the Corinthians, whether they are **slaves** or “freedmen” in social and economic terms, to only obey and serve God, not **men**. If your readers would misunderstand **slaves**, you could clarify that Paul has “serving” and “obeying” in mind. Alternate translation: “do not obey men” or “do not serve mere humans” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 7 23 pjgp figs-gendernotations ἀνθρώπων 1 You have been bought with a price Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 23 pjgp figs-gendernotations ἀνθρώπων 1 You have been bought with a price Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 24 jio8 0 General Information This verse is very similar to [7:20](../07/20.md). 1CO 7 24 s3ms figs-infostructure ἕκαστος ἐν ᾧ ἐκλήθη…ἐν τούτῳ μενέτω παρὰ Θεῷ. 1 Brothers The order of elements in this sentence might be confusing in your language. If your language would structure this sentence in a different way, you could rearrange the elements so that they sound more natural. Paul has arranged the elements to emphasize **each one in that which he was called**, so retain the emphasis on this element if possible. Alternate translation: “let each one remain with God in that which he was called” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 7 24 yrp9 ἐν ᾧ ἐκλήθη 1 Brothers Alternate translation: “in that which God gave to him” or “in what he received from God” -1CO 7 24 qu1l figs-gendernotations ἐκλήθη, ἀδελφοί…μενέτω 1 Brothers Although **brothers**, **he**, and **him** are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, **he**, and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “brothers and sisters … he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 24 qu1l figs-gendernotations ἐκλήθη, ἀδελφοί…μενέτω 1 Brothers Although **brothers**, **he**, and **him** are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, **he**, and **him**, you could use nongendered words or refer to both genders. Alternate translation: “brothers and sisters … he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 24 c83e figs-activepassive ἐκλήθη 1 was called If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 24 ghrk figs-imperative μενέτω 1 was called Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 7 24 wix0 figs-metaphor ἐν τούτῳ μενέτω παρὰ Θεῷ 1 was called Here, **remain with God in that** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situations. Instead, they should serve God in the situations in which God called them. If your readers would misunderstand **remain with God in that**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life with God in that” or “let him be content serving God in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 24 wix0 figs-metaphor ἐν τούτῳ μενέτω παρὰ Θεῷ 1 was called Here, **remain with God in that** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situations. Instead, they should serve God in the situations in which God called them. If your readers would misunderstand **remain with God in that**, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “let him live his life with God in that” or “let him be content serving God in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 25 ag3x grammar-connect-words-phrases περὶ δὲ 1 Now concerning those who never married, I have no commandment from the Lord Just as in [7:1](../07/01.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 25 f71a translate-unknown ἐπιταγὴν Κυρίου οὐκ ἔχω 1 Now concerning those who never married, I have no commandment from the Lord Here Paul wishes to clarify that he is speaking out of the authority that he has as an apostle. He is not referring to anything that the Lord said while he was on earth, unlike what Paul did in [7:10](../07/10.md). If your readers would misunderstand **I do not have a command of the Lord**, you could use the language of “authority” or “quotation.” Alternate translation: “I do not quote from the Lord” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 25 q3k1 figs-abstractnouns ἐπιταγὴν Κυρίου 1 Now concerning those who never married, I have no commandment from the Lord If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “anything that the Lord commanded” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -940,7 +940,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 28 whf5 writing-pronouns ἐγὼ…ὑμῶν φείδομαι 1 I want to spare you from this Here,**this** refers back to the **distress in the flesh**. If your readers would misunderstand **this**, you could clarify that it refers to the **distress**. Alternate translation: “I want to spare you from this distress” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 28 tcwd figs-idiom ὑμῶν φείδομαι 1 I want to spare you from this Here, **to spare you from this** refers to Paul’s desire to keep the Corinthians from experiencing the **distress** he has mentioned. If your readers would misunderstand **to spare you from this**, you could use a comparable idiom or expression. Alternate translation: “want to help you avoid this” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 7 29 oq9f writing-pronouns τοῦτο…φημι 1 The time is short Here, **this** refers forward to what Paul is about to say. Paul refers to what he will say before he says it in order to emphasize what he is about to say. If your language would not use **this** to refer to something that will soon be said, you could use a word or phrase that does introduces something about to be said and express the emphasis in another way. Alternate translation: “listen to what I am about to say” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 7 29 dv1e figs-gendernotations ἀδελφοί 1 The time is short Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 29 dv1e figs-gendernotations ἀδελφοί 1 The time is short Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 29 r594 figs-metaphor ὁ καιρὸς συνεσταλμένος ἐστίν 1 The time is short When **time is shortened**, an event at the end of that **time** is about to happen. In other words, something is about to happen. If your readers would misunderstand **The time is shortened**, you could express the idea with a comparable metaphor or a descriptive phrase. Alternate translation: “There is not much time left” or “The time until the event occurs is short” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 29 j9ev figs-activepassive ὁ καιρὸς συνεσταλμένος ἐστίν 1 The time is short If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **time**, which is **shortened**, rather than focusing on the person doing the “shortening.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has shortened the time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 29 dp57 figs-explicit ὁ καιρὸς 1 The time is short Here, **The time** could refer to the **time** until: (1) the events of the end times begin. Alternate translation: “The time until the end” or “The time until Jesus comes back” (2) the “distress” he has mentioned in [7:26](../07/26.md), [28](../07/28.md) begins. Alternate translation: “The time until the distress” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -965,7 +965,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 33 hzcp figs-activepassive μεριμνᾷ 1 concerned about If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **man** who is **concerned** rather than focusing on what makes him **concerned**. If you must state who does the action, Paul implies that the **married man** himself does it. Alternate translation: “concerns himself with” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 33 gcvl figs-possession τὰ τοῦ κόσμου 1 concerned about Here Paul uses the possessive form to describe **things** that are directly related to the **world**. This phrase identifies anything that one does that relates to the **world**. If your readers would misunderstand the **things of the world**, you could use a word or phrase that refers to anything related to the **world**. Alternate translation: “many things that relate to the world” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 7 33 sank figs-genericnoun τῇ γυναικί 1 concerned about Here Paul refers to **the wife**, but he specifically has in mind the wife of the **married man** already mentioned. If your language would not use this form to refer to the man’s wife, you could express the idea more clearly. Alternate translation: “his wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 7 33 s16y figs-metaphor μεμέρισται 1 concerned about Here Paul speaks as if the man **is divided** into two pieces. By speaking in this way, Paul means that the **married man** has conflicting interests or concerns. He is concerned about how to please the Lord and how to please his wife. If your readers would misunderstand **is divided**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he is pulled in two directions” or “he is of two minds” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 33 s16y figs-metaphor μεμέρισται 1 concerned about Here Paul speaks as if the man **is divided** into two pieces. By speaking in this way, Paul means that the **married man** has conflicting interests or concerns. He is concerned about how to please the Lord and how to please his wife. If your readers would misunderstand **is divided**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he is pulled in two directions” or “he is of two minds” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 33 llv3 figs-activepassive μεμέρισται 1 concerned about If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who is **divided** rather than focusing on what does the “dividing.” If you must state who does the action, Paul implies that the man’s “concerns” do it. Alternate translation: “concerns about the Lord and the world divide him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 33 z7rv figs-genericnoun ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος 1 concerned about Here Paul refers to *the unmarried woman** and **the virgin** in the singular, but he is speaking generically about **unmarried woman** or **virgin**. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each unmarried woman or virgin” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 7 33 hnoo translate-unknown ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος 1 concerned about Here Paul could be distinguishing between: (1) older single women (**the unmarried woman**) and younger single women (**the virgin**). Alternate translation: “the older or younger single woman” (2) divorced women (**the unmarried woman**) and women who have never been married (**the virgin**). Alternate translation: “the divorced woman or the woman who has never married” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -979,7 +979,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 35 ah8e writing-pronouns τοῦτο 1 constraint Here, **this** refers back to what Paul has said about how unmarried people can serve the Lord better in [7:32–34](../07/32.md). If your readers would misunderstand **this**, you could clarify what it refers back to. Alternate translation: “this about marriage and serving the Lord” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 35 x1kh figs-abstractnouns πρὸς τὸ ὑμῶν αὐτῶν σύμφορον 1 constraint If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit” or “help.” Alternate translation: “to benefit you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 35 rp3w translate-unknown βρόχον 1 constraint Here, **constraint** refers to a noose or rope that ties someone or something up and keeps them in one place. Paul uses this word to tell the Corinthians that he is not trying to “tie” them to either marriage or singleness. If your readers would misunderstand **constraint**, you could use a word or phrase that expresses the idea in another way. Alternate translation: “a noose” or “any hindrance” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 7 35 op8w figs-metaphor βρόχον ὑμῖν ἐπιβάλω 1 constraint Here Paul speaks as if he could tie the Corinthians up and control where they went as if they were farm animals. Paul speaks in this way to refer to commands that require certain behavior, just like a rope requires an animal to stay in a certain area. If your readers would misunderstand **put any constraint on you**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “tie you up” or “require one way of living” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 35 op8w figs-metaphor βρόχον ὑμῖν ἐπιβάλω 1 constraint Here Paul speaks as if he could tie the Corinthians up and control where they went as if they were farm animals. Paul speaks in this way to refer to commands that require certain behavior, just like a rope requires an animal to stay in a certain area. If your readers would misunderstand **put any constraint on you**, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “tie you up” or “require one way of living” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 35 a5sg figs-idiom πρὸς τὸ 2 constraint Here, **toward** introduces the purpose of what Paul has said. If your readers would misunderstand **toward what {is}**, you could use a word or phrase that introduces what follows as a purpose or goal. Alternate translation: “in order that you may act in ways that are” or “with the goal of doing what is” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 7 35 ffx4 translate-unknown τὸ εὔσχημον καὶ εὐπάρεδρον 1 devoted Here, **appropriate** refers to behavior that fits a situation or relationship properly. The word **devoted** describes someone who does a good job of helping someone else. If your readers would misunderstand **appropriate and devoted**, you could use words or phrases that express the ideas in another way. Alternate translation: “what {is} proper and helpful” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 35 ms4g translate-unknown ἀπερισπάστως 1 devoted Here, **without any distraction** means that nothing is hindering specific actions. If your readers would misunderstand **without any distraction**, you could use a word or phrase that describes a situation in which nothing is hindering an action. Alternate translation: “without hindrance” or “with full attention” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -998,8 +998,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 36 j6lc figs-imperative γαμείτωσαν 1 let them marry Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “can.” Alternate translation: “they can marry” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 7 36 wdj5 writing-pronouns γαμείτωσαν 1 let them marry Here, **them** identifies the man and the woman who are getting married. This fits with both the fiancé interpretation and the father interpretation. Alternate translation: “let the man and the woman marry” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 37 ta66 0 But if he is standing firm in his heart Much like the previous verse ([7:36](../07/36.md)), this verse has two primary interpretations: (1) the fiancé interpretation, which suggests that the verse is about a man who is engaged to marry a woman. In this case, Paul is saying that the man who decides not to marry his fiancée does **well**. (2) the father interpretation, which suggests that the verse is about a father who has a daughter. In this case, Paul is saying that the father who decides to keep his daughter from marrying does **well**. In the notes that follow, I will identify any choices that specifically match with these two major options. Follow the interpretation that you chose in the last verse. -1CO 7 37 nm99 figs-metaphor ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος 1 But if he is standing firm in his heart Here Paul speaks as if a person’s **heart** were a place in which he or she could “stand firm.” By speaking in this way, Paul means that the person will not change what they have decided in his or her **heart**. It is as if they are standing **firm** in a specific location. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “who settles on a decision” or “firmly decides” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 7 37 uthl figs-metonymy ἐν τῇ καρδίᾳ αὐτοῦ…ἐν τῇ ἰδίᾳ καρδίᾳ 1 In Paul’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand that meaning of **heart**, you could refer to the place where humans think in your culture or express the idea non-figuratively. Alternate translation: “in his mind … in his own mind” or “in what he has planned … in what he himself has planned” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 7 37 nm99 figs-metaphor ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος 1 But if he is standing firm in his heart Here Paul speaks as if a person’s **heart** were a place in which he or she could “stand firm.” By speaking in this way, Paul means that the person will not change what they have decided in his or her **heart**. It is as if they are standing **firm** in a specific location. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “who settles on a decision” or “firmly decides” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 37 uthl figs-metonymy ἐν τῇ καρδίᾳ αὐτοῦ…ἐν τῇ ἰδίᾳ καρδίᾳ 1 In Paul’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand that meaning of **heart**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “in his mind … in his own mind” or “in what he has planned … in what he himself has planned” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 7 37 v41a figs-abstractnouns ἔχων ἀνάγκην 1 If your language does not use an abstract noun for the idea behind **compulsion**, you could express the idea by using a verb such as “compel.” Alternate translation: “through someone compelling him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 37 o8o2 figs-abstractnouns ἐξουσίαν…ἔχει περὶ τοῦ ἰδίου θελήματος 1 If your language does not use abstract nouns for the ideas behind **authority** and **will**, you could express the ideas by using verbs such as “control” and “want.” Alternate translation: “ruling over what he wants” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 37 vjrv figs-infostructure τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει 1 The order of these three phrases might be unnatural in your language. If the order is unnatural, you could reorder the phrases so that they sound more natural. Alternate translation: “he has decided in his own heart to keep his own virgin, this man will do well” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -1011,7 +1011,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 38 px3z translate-unknown ὁ γαμίζων τὴν ἑαυτοῦ παρθένον 1 Here Paul could be referring to: (1) a man marrying his fiancée. This fits with the fiancé interpretation. Alternate translation: “the man who marries his fiancée” (2) a father giving his daughter in marriage. This fits with the father interpretation. Alternate translation: “a father who give his daughter in marriage” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 38 idyk translate-unknown ὁ μὴ γαμίζων 1 Here Paul could be referring to: (1) a man not marrying his fiancée. This fits with the fiancé interpretation. Alternate translation: “the man who does not marry his fiancée” (2) a father not giving his daughter in marriage. This fits with the father interpretation. Alternate translation: “a father who does not give his daughter in marriage” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 38 kdm6 figs-pastforfuture ποιήσει 1 Here Paul uses the future tense to identify something that is true in general. If your language would not use the future tense for something that is generally true, you could use whatever tense is natural here. Alternate translation: “does” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -1CO 7 39 d413 figs-metaphor δέδεται ἐφ’ 1 A wife is bound for as long as her husband lives Here, **bound** refers to the legal and moral obligation to remain married. This obligation is strong enough that Paul can speak about it as if it were a rope that **bound** the man and the woman together. If your readers would misunderstand **bound**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “is required to stay with her husband” or “is spoken for” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 7 39 d413 figs-metaphor δέδεται ἐφ’ 1 A wife is bound for as long as her husband lives Here, **bound** refers to the legal and moral obligation to remain married. This obligation is strong enough that Paul can speak about it as if it were a rope that **bound** the man and the woman together. If your readers would misunderstand **bound**, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “is required to stay with her husband” or “is spoken for” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 39 jhq4 figs-activepassive γυνὴ δέδεται 1 A wife is bound for as long as her husband lives If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **wife**, who is **bound**, rather than the person doing the “binding.” If you must state who does the action, Paul implies that “God” or the “law” does it. Alternate translation: “A wife must remain married” or “God’s law binds a wife” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 39 ms7z grammar-connect-condition-hypothetical ἐὰν…κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν 1 for as long as … lives Here Paul uses **if** to introduce a true possibility. He means that **the husband** might die or he might not. He then specifies the result for if **the husband dies**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “any wife whose husband dies is free” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 7 39 f1dy grammar-connect-exceptions ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ 1 whomever she wishes If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using this form. Alternate translation: “she is free to marry whomever she wishes as long as they are in the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) @@ -1027,9 +1027,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 8 1 a6hi figs-explicit πάντες γνῶσιν ἔχομεν 1 food sacrificed to idols Here Paul does not specify what the **knowledge** is about. It becomes clear in [8:4–6](../08/4.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If possible, do not give further explanation of **knowledge** here, since Paul explains later in the chapter. If you must specify what the **knowledge** is about, you could clarify that it is about the **idols** or the topic of **things sacrificed to idols**. Alternate translation: “we all have knowledge about idols” or “we all have knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 8 1 ytrf figs-abstractnouns πάντες γνῶσιν ἔχομεν…ἡ γνῶσις 1 If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “we all know things. Knowing things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 8 1 yw8s figs-abstractnouns ἡ δὲ ἀγάπη 1 but love builds up If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “but loving other believers” or “but a loving action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 8 1 an8s figs-metaphor ἀγάπη οἰκοδομεῖ 1 love builds up Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **love** helps other believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “love enables other believers to grow” or “love edifies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 8 1 an8s figs-metaphor ἀγάπη οἰκοδομεῖ 1 love builds up Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **love** helps other believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with a comparable metaphor. Alternate translation: “love enables other believers to grow” or “love edifies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 8 2 egjr grammar-connect-condition-hypothetical εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω 1 thinks he knows something Here Paul uses **if** to introduce a true possibility. He means that someone might think **he knows something**, or that person might not think so. He then specifies the result that happens if the person does think **he knows something**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “Anyone who thinks he knows something does not yet know” or “Whenever anyone thinks he knows something, he does not yet know” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 8 2 qbh9 figs-gendernotations ἐγνωκέναι…οὔπω ἔγνω…δεῖ 1 thinks he knows something Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she knows … he or she does not yet know … he or she ought” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 8 2 qbh9 figs-gendernotations ἐγνωκέναι…οὔπω ἔγνω…δεῖ 1 thinks he knows something Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she knows … he or she does not yet know … he or she ought” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 8 3 qsa7 grammar-connect-condition-hypothetical εἰ…τις ἀγαπᾷ τὸν Θεόν, οὗτος ἔγνωσται 1 that person is known by him Just as in the last verse, here Paul uses **if** to introduce a true possibility. He means that someone might love **God**, or that person might not. He then specifies the result for if the person does love **God**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “anyone who loves God is known” or “whenever anyone loves God, that one is known” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 8 3 etd6 figs-activepassive οὗτος ἔγνωσται ὑπ’ αὐτοῦ 1 that person is known by him If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **known** rather than focusing on **God**, who does the “knowing.” Alternate translation: “he knows that one” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 8 3 lnwx writing-pronouns οὗτος…αὐτοῦ 1 that person is known by him Here, **that one** refers to **anyone**, and **him** refers to **God**. If your readers would misunderstand these pronouns, you could clarify to whom they refer. Alternate translation: “that person … God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) @@ -1077,28 +1077,28 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 8 10 xhn9 translate-unknown κατακείμενον 1 sees the one who has In Paul’s culture, people ate lying down on their side (**reclining**). If your readers would misunderstand **reclining to eat**, you could use a word or phrase that describes the normal position for eating in your culture or indicate that the person is about to eat. Alternate translation: “about to eat” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 8 10 ph53 figs-rquestion οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν 1 sees the one who has Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it will be built up.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 8 10 i6ej figs-gendernotations αὐτοῦ 1 his … conscience Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 8 10 x5pa figs-metaphor οἰκοδομηθήσεται 1 built up so as to eat Here Paul speaks as if **his conscience** were a structure that could be **built up**. By speaking in this way, he means that the **conscience** becomes more confident or stronger, just a like a structure is stronger after it is **built up**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will … become stronger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 8 10 x5pa figs-metaphor οἰκοδομηθήσεται 1 built up so as to eat Here Paul speaks as if **his conscience** were a structure that could be **built up**. By speaking in this way, he means that the **conscience** becomes more confident or stronger, just a like a structure is stronger after it is **built up**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will … become stronger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 8 10 t5ae figs-activepassive οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται 1 built up so as to eat If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not **built up** rather than focusing on whatever does not “build them up.” If you must state who does the action, Paul implies that seeing the person with knowledge eating in an idol’s temple does it. Alternate translation: “will this not build up his conscience, which is weak,” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 8 10 ohzy figs-metaphor ἀσθενοῦς ὄντος 1 built up so as to eat Here, **weak** identifies a **conscience** that easily leads a person to feel guilty. A **weak** conscience condemns some things that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “being sensitive” or “which often condemns him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 8 10 ohzy figs-metaphor ἀσθενοῦς ὄντος 1 built up so as to eat Here, **weak** identifies a **conscience** that easily leads a person to feel guilty. A **weak** conscience condemns some things that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “being sensitive” or “which often condemns him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 8 10 mdqc translate-unknown τὰ εἰδωλόθυτα 1 built up so as to eat Here, **the things sacrificed to idols** refers to meat that has been offered to an idol. Translate this phrase the same way you did in [8:1](../08/01.md). Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 8 10 a7s8 figs-activepassive τὰ εἰδωλόθυτα 1 built up so as to eat If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 8 11 g5tn figs-activepassive ἀπόλλυται…ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς, δι’ ὃν Χριστὸς ἀπέθανεν 1 the one who is weak … is destroyed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **destroyed** rather than focusing on what or who does the “destroying.” If you must state who does the action, Paul implies that “you” or “your knowledge” does it. Alternate translation: “you, through your knowledge, destroy the one who is weak, the brother for whom Christ died,” or “your knowledge destroys the one who is weak, the brother for whom Christ died (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 8 11 x6jd figs-genericnoun ὁ ἀσθενῶν…ὁ ἀδελφὸς 1 the one who is weak … is destroyed Jesus is speaking of those who are weak and brothers in general, not of one particular person who is a **brother** and **who is weak**. If your language does not use the singular form to refer to people in general, you could express the idea in a form that is more natural in your language. Alternate translation: “each one who is weak, who is a brother” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 8 11 zy3t figs-metaphor ὁ ἀσθενῶν 1 the one who is weak … is destroyed Much like in [8:9](../08/09.md), **one who is weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who is sensitive” or “the one who often condemns himself or herself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 8 11 xs2l figs-gendernotations ὁ ἀδελφὸς 1 the one who is weak … is destroyed Although **brother** is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand **brother**, you could use a non-gendered word or refer to both genders. Alternate translation: “the brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 8 11 zy3t figs-metaphor ὁ ἀσθενῶν 1 the one who is weak … is destroyed Much like in [8:9](../08/09.md), **one who is weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the one who is sensitive” or “the one who often condemns himself or herself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 8 11 xs2l figs-gendernotations ὁ ἀδελφὸς 1 the one who is weak … is destroyed Although **brother** is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand **brother**, you could use a nongendered word or refer to both genders. Alternate translation: “the brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 8 11 ez6t figs-yousingular σῇ 1 your knowledge Here Paul addresses specific individuals within the Corinthian church. Because of this, **your** in this verse is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 8 11 gwc9 figs-explicit γνώσει 1 your knowledge Here Paul does not specify what the **knowledge** is about. However, just as in [8:10](../08/10.md), it is clear that Paul is speaking of knowledge about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the **knowledge** is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 8 11 f6bg figs-abstractnouns ἐν τῇ σῇ γνώσει 1 your knowledge If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “through what you know” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 8 12 azal writing-pronouns οὕτως 1 your knowledge Here, **thus** refers back to the series of actions and results in [8:10–11](../08/10.md). If your readers would misunderstand what **thus** refers to, you could clarify that it refers to the previous two verses. Alternate translation: “through your knowledge” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 8 12 d8ni grammar-connect-time-simultaneous οὕτως…ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς, καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε 1 your knowledge Here Paul means that whenever the Corinthians “sin against” and “wound” their **brothers**, they at the same time **sin against Christ**. If your readers would misunderstand the relationship between **sinning against your brothers and wounding their weak consciences** and **sin against Christ**, you could clarify that they happen at the same time. Alternate translation: “any time you thus sin against your brothers and wound their weak consciences, you at the same time sin against Christ” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 8 12 i5f6 καὶ τύπτοντες 1 your knowledge Alternate translation: “by wounding” or “because you wound” -1CO 8 12 o0w5 figs-gendernotations τοὺς ἀδελφοὺς 1 your knowledge Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 8 12 o0w5 figs-gendernotations τοὺς ἀδελφοὺς 1 your knowledge Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non=gendered word or refer to both genders. Alternate translation: “your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 8 12 ti84 figs-metaphor τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν 1 your knowledge Here Paul speaks as if **consciences** were body parts that could be wounded. By speaking in this way, he emphasizes that the Corinthians who have knowledge are hurting the **weak consciences** of other believers as surely as if they had wounded their arms or bodies. If your readers would misunderstand **wounding their weak consciences**, you could clarify that Paul means that the Corinthians who have knowledge are hurting **weak consciences** or making the **weak consciences** feel guilty. Alternate translation: “hurting their weak consciences” or “making their weak consciences feel guilty” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 8 12 x857 figs-metaphor τὴν συνείδησιν ἀσθενοῦσαν 1 your knowledge Here, **weak** identifies **consciences** that easily lead people to feel guilty. **Weak consciences** condemn some things that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “sensitive consciences” or “consciences, which often condemn them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 8 12 x857 figs-metaphor τὴν συνείδησιν ἀσθενοῦσαν 1 your knowledge Here, **weak** identifies **consciences** that easily lead people to feel guilty. **Weak consciences** condemn some things that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “sensitive consciences” or “consciences, which often condemn them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 8 13 i8tb figs-personification βρῶμα σκανδαλίζει τὸν ἀδελφόν μου 1 Therefore Here, **food** is spoken of figuratively as though it were a person who could cause someone **to stumble**. Paul speaks in this way to emphasize that the **food** is the key issue that leads to “stumbling.” If this might be confusing for your readers, you could clarify that the person who eats the food causes someone **to stumble**. Alternate translation: “how I eat causes my brother to stumble” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 8 13 seua figs-123person εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα 1 Therefore Here Paul uses the first-person singular in order to use himself as an example for the Corinthians to follow. If your readers would misunderstand that this is why Paul uses the first person, you could clarify that Paul is offering himself as an example. Alternate translation: “if food causes my brother to stumble, I, for one, will certainly not ever eat meat” or “take me as an example: if food causes my brother to stumble, I will certainly not ever eat meat” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 8 13 vf92 grammar-connect-condition-fact εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου 1 if food causes to stumble Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you could introduce the clause by using a word such as “in cases where” or “since.” Alternate translation: “because food causes my brother to stumble” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -1CO 8 13 eyrr figs-gendernotations τὸν ἀδελφόν -1 Therefore Although **brother** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brother**, you could use a non-gendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 8 13 eyrr figs-gendernotations τὸν ἀδελφόν -1 Therefore Although **brother** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brother**, you could use a nongendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 8 13 ucfd figs-genericnoun τὸν ἀδελφόν μου -1 Therefore Paul is speaking of “brothers” in general, not of one particular **brother**. If your readers would misunderstand **my brother**, you could use a word or phrase that refers to “brothers” in general. Alternate translation: “any brother of mine … any brother of mine” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 8 13 ra1m figs-doublenegatives οὐ μὴ 1 Therefore The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives as forming a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) 1CO 8 13 k5oj figs-explicit κρέα 1 Therefore Throughout this section, the “things sacrificed to idols” refers primarily to **meat**, and eating this kind of **meat** was one of the only ways for most people to eat **meat** at all. Paul here is stating that he will give up **meat** in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the **meat** has been sacrificed to idols or not, will not stumble. If your readers would misunderstand the implications here, you can make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1138,7 +1138,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 9 6 o8ok figs-abstractnouns ἔχομεν ἐξουσίαν 1 Or is it only Barnabas and I who do not have the right not to work? If your language does not use an abstract noun for the idea behind right, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “are … able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 9 6 ngpd figs-explicit μὴ ἐργάζεσθαι 1 Or is it only Barnabas and I who do not have the right not to work? Here Paul refers to the privilege of receiving financial support from churches so that the person serving Christ does not have **to work**. If your readers would misunderstand what Paul is speaking about, you could clarify that receiving aid from others is in view here. Alternate translation: “to receive financial support” or “not to work because believers support us” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 9 7 f3qf figs-rquestion τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ? τίς φυτεύει ἀμπελῶνα, καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει? ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης, οὐκ ἐσθίει? 1 Who serves as a soldier at his own expense? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “no one.” If your readers would misunderstand these questions, you could express the ideas with strong negations. Alternate translation: “No one serves as a soldier at any time at his own expense. No one plants a vineyard and does not eat its fruit. No one shepherds a flock and does not drink from the milk of the flock.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 9 7 zh5m figs-gendernotations ἰδίοις 1 Who plants a vineyard and does not eat its fruit? Here, **his** is masculine because most soldiers in Paul’s culture were male. However, Paul is not emphasizing the gender of soldiers here. If your readers would misunderstand **his**, you could use a non-gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 9 7 zh5m figs-gendernotations ἰδίοις 1 Who plants a vineyard and does not eat its fruit? Here, **his** is masculine because most soldiers in Paul’s culture were male. However, Paul is not emphasizing the gender of soldiers here. If your readers would misunderstand **his**, you could use a nongendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 9 7 r1ih translate-unknown ἰδίοις ὀψωνίοις 1 Or who tends a flock and does not drink milk from it? Here, **expense** refers to the cost of food, weapons, and lodging for a solider to “serve.” Paul’s point is that soldiers do not pay these costs. Rather, the one who controls the army pays these costs. If your readers would misunderstand **expense**, you could clarify that it refers to the costs of maintaining an army. Alternate translation: “by paying for his own cost of living” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 9 8 jld4 figs-rquestion μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ 1 Am I not saying these things according to human authority? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you are not.” If your readers would misunderstand this question, you could express the idea with a strong negation. If you do so, you will need to separate the first half of the verse from the second half. Alternate translation: “I am not saying these things according to men.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 9 8 igpe figs-gendernotations ἄνθρωπον 1 Am I not saying these things according to human authority? Although **men** is masculine, Paul is using it to refer to any humans, whether men or women. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -1164,7 +1164,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 9 10 bdlk figs-abstractnouns ἐπ’ ἐλπίδι…ἐπ’ ἐλπίδι τοῦ μετέχειν 1 for our sake If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using an adverb such as “hopefully” or a verb such as “expect.” Alternate translation: “hopefully … hopefully expecting to share the harvest” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 9 10 pas5 figs-ellipsis ἐπ’ ἐλπίδι 1 for our sake Here Paul does not mention what the **hope** expects because he states it at the end of the verse: **sharing the harvest**. If your readers would misunderstand that **sharing the harvest** is what the **hope** expects here, you could state it explicitly. Alternate translation: “in hope of sharing the harvest” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 9 10 q1q2 figs-ellipsis ὁ ἀλοῶν ἐπ’ ἐλπίδι 1 for our sake Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**ought to plow**). If your language does need these words, you can supply them from that clause. Alternate translation: “the one who threshes ought to thresh in hope” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 9 11 zn5m figs-metaphor εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν? 1 is it too much for us to reap material things from you? In this verse, Paul applies the farming language he used in [9:9–10](../09/09.md). When he and Barnabas “sow,” they should also “reap” the harvest. Paul clarifies that what they **sowed** was **spiritual things**, which means the good news. The **material things** that they can **reap** are money and support from the Corinthians. If your reader would misunderstand this application of the farming language, you could use analogies to clarify what Paul is referring to or express the idea non-figuratively. Alternate translation: “Similarly, if we told you about the good news, {is it} too much if we receive material support from you?” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 11 zn5m figs-metaphor εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν? 1 is it too much for us to reap material things from you? In this verse, Paul applies the farming language he used in [9:9–10](../09/09.md). When he and Barnabas “sow,” they should also “reap” the harvest. Paul clarifies that what they **sowed** was **spiritual things**, which means the good news. The **material things** that they can **reap** are money and support from the Corinthians. If your reader would misunderstand this application of the farming language, you could use analogies to clarify what Paul is referring to or express the idea nonfiguratively. Alternate translation: “Similarly, if we told you about the good news, {is it} too much if we receive material support from you?” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 11 b5g9 figs-exclusive ἡμεῖς -1 is it too much for us to reap material things from you? Here, **we** refers particularly to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 9 11 jpjj grammar-connect-condition-fact εἰ 1 is it too much for us to reap material things from you? Paul is speaking as if **we** “sowing spiritual things” was a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 9 11 g1wh figs-rquestion μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν? 1 is it too much for us to reap material things from you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, it is not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “it is certainly not too much if we will reap material things from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -1194,7 +1194,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 9 15 ygaz writing-pronouns ταῦτα 1 these rights Here Paul refers to what he has already written, especially to [9:6–14](../09/06.md). Use a form in your language that refers back to things that have just been said. Alternate translation: “those things” or “what I have just written” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 9 15 vf7d writing-pronouns οὕτως γένηται 1 these rights Here, **thus** refers to receiving financial support from the Corinthians. If your readers would misunderstand **thus**, you could use a word or phrase that more clearly refers to receiving financial support. Alternate translation: “these things might be done” or “support might be given” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 9 15 sy42 figs-activepassive γένηται ἐν ἐμοί 1 so that this might be done for me If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **done** rather than the person doing it. If you must state who does the action, Paul implies that “you,” the Corinthians, would do it. Alternate translation: “you might do for me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 9 15 fd69 figs-metaphor τὸ καύχημά μου…κενώσει 1 deprive me of my boasting Here Paul speaks as if a **boast** was a container that someone could make **empty**. By speaking in this way, Paul means that someone could take away what he boasts about. If your readers would misunderstand **make my boast empty**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will remove my reason for boasting” or “will deflate my boast” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 15 fd69 figs-metaphor τὸ καύχημά μου…κενώσει 1 deprive me of my boasting Here Paul speaks as if a **boast** was a container that someone could make **empty**. By speaking in this way, Paul means that someone could take away what he boasts about. If your readers would misunderstand **make my boast empty**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “will remove my reason for boasting” or “will deflate my boast” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 15 rl1y figs-abstractnouns τὸ καύχημά μου 1 deprive me of my boasting If your language does not use an abstract noun for the idea behind **boast**, you could express the idea by using a verb such as “boast.” Alternate translation: “what I boast about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 9 16 lq4l figs-infostructure ἐὰν…εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται 1 this necessity was placed upon me If your language would normally put the reason before the result, you could rearrange the order of these clauses. Alternate translation: “because compulsion is placed on me, there is nothing for me to boast about if I proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 9 16 xpve grammar-connect-condition-fact ἐὰν 1 this necessity was placed upon me Paul is speaking as if “proclaiming” **the gospel** was only a possibility, but he means that he actually does this. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “when” or “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) @@ -1218,12 +1218,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 9 18 dln7 figs-idiom θήσω τὸ εὐαγγέλιον 1 offer the gospel Here, to **offer the gospel** means to tell people about the gospel so that they have the chance to believe in it. If your readers would misunderstand **offer the gospel**, you could use a comparable phrase. Alternate translation: “I might present the gospel” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 9 18 ft7p translate-unknown καταχρήσασθαι τῇ ἐξουσίᾳ μου 1 offer the gospel Here, **to take advantage** of something means to use that thing for one’s own benefit. Here Paul could use the word: (1) negatively, which would mean that Paul does not want to abuse his **right**. Alternate translation: “to abuse my right” or “to exploit my right” (2) positively, which would mean that Paul does not want to make use of the **right**, even though it would be fine to do so. Alternate translation: “”to make use of my right” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 9 18 fn7i figs-abstractnouns τῇ ἐξουσίᾳ μου 1 so not take full use of my right in the gospel If your language does not use an abstract noun for the idea behind **right**, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “of what I can require” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 9 18 ziyb figs-metaphor ἐν τῷ εὐαγγελίῳ 1 so not take full use of my right in the gospel Here Paul speaks as if his **right** was inside **the gospel**. He speaks in this way in order to show that he only has the **right** because of his work for **the gospel**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “by the gospel” or “that comes from the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 18 ziyb figs-metaphor ἐν τῷ εὐαγγελίῳ 1 so not take full use of my right in the gospel Here Paul speaks as if his **right** was inside **the gospel**. He speaks in this way in order to show that he only has the **right** because of his work for **the gospel**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “by the gospel” or “that comes from the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 19 of7z grammar-connect-words-phrases γὰρ 1 I am free from all Here, **For** introduces verses [19–23](../09/19.md). Paul is drawing an inference from what he said in [9:18](../09/18.md) about offering the gospel “without charge.” Since he offers the gospel without charge, he is **free from all**. In this and the following verses, Paul will explain what he does as someone who is **free from all** and how this is beneficial or a “reward.” If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation or further development. Alternate translation: “” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 9 19 b83w grammar-connect-logic-contrast ὢν 1 I am free from all Here, **being** introduces a phrase that: (1) contrasts with **I enslaved myself**. Alternate translation: “although I am” (2) gives the reason why Paul can “enslave himself.” Alternate translation: “because I am” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 9 19 s48l figs-metaphor ἐλεύθερος…ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα 1 I am free from all Here Paul uses the language of slavery and freedom to describe how he proclaims the gospel. Since he does not charge money when he proclaims the gospel, he is **free**. No person employs him or tells him what to do. However, Paul decides to serve others, to “enslave himself,” by doing what others think is right. In this way, he acts like a slave who has to do what his master requires. If your readers would misunderstand the slavery and freedom metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “not having to obey all, I choose to obey all” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 19 s48l figs-metaphor ἐλεύθερος…ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα 1 I am free from all Here Paul uses the language of slavery and freedom to describe how he proclaims the gospel. Since he does not charge money when he proclaims the gospel, he is **free**. No person employs him or tells him what to do. However, Paul decides to serve others, to “enslave himself,” by doing what others think is right. In this way, he acts like a slave who has to do what his master requires. If your readers would misunderstand the slavery and freedom metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “not having to obey all, I choose to obey all” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 19 gv2u figs-explicit πάντων, πᾶσιν 1 I am free from all Here, the Corinthians would have understood **all** to refer specifically to people. If your readers would misunderstand **all**, you could include a word or phrase that clarifies that Paul is speaking about “people.” Alternate translation: “all people … to all people” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 9 19 xlhn translate-unknown κερδήσω 1 I am free from all Here, to **gain** someone means to help them toward belief in the Messiah. Once people believe, they belong to Christ and his church, and so the person who preached the gospel to them “gained” them as a new part of the church. If your readers would misunderstand **gain**, you could express the idea non-figuratively or with a comparable phrase. Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 9 19 xlhn translate-unknown κερδήσω 1 I am free from all Here, to **gain** someone means to help them toward belief in the Messiah. Once people believe, they belong to Christ and his church, and so the person who preached the gospel to them “gained” them as a new part of the church. If your readers would misunderstand **gain**, you could express the idea nonfiguratively or with a comparable phrase. Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 9 19 mms9 figs-explicit τοὺς πλείονας 1 I might gain even more Here Paul is speaking about how “enslaving himself” **to all** gains **more** than if he did not “enslave himself” in this way. He refers specifically to people here, just like **all** refers to people. If your readers would misunderstand **even more things**, you could clarify that Paul is referring to gaining **more** people than if he did not “enslave himself.” Alternate translation: “even more people” or “more people in this way” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 9 20 hh8t ἐγενόμην…ὡς Ἰουδαῖος 1 I became like a Jew Alternate translation: “I practiced Jewish customs” 1CO 9 20 g1ig translate-unknown κερδήσω -1 I became like a Jew Just as in [9:19](../09/19.md), to **gain** someone means to help them to believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “to convert” or “to gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -1240,7 +1240,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 9 21 qtu7 figs-metaphor ἔννομος Χριστοῦ 1 outside the law Much like in [9:20](../09/20.md), Paul speaks about those who think that they need to obey **the law** as if they were physically **under the law**. By speaking as if **the law** were on top of these people, Paul emphasizes how **the law** controls their lives. If your readers would misunderstand **under the law**, you could use a word or phrase that refers to the obligation to obey **the law of Christ**. Alternate translation: “keeping the law of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 21 p13t figs-possession ἔννομος Χριστοῦ 1 outside the law Here Paul uses the possessive form to describe **the law** that **Christ** commanded. If your readers would misunderstand this form, you could express the idea with a word or phrase that clearly states that **Christ** commanded this **law**. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 9 21 pksy translate-unknown κερδάνω 1 outside the law Just as in [9:19](../09/19.md), to **gain** someone means to help them to believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 9 22 zimr figs-metaphor τοῖς ἀσθενέσιν, ἀσθενής…τοὺς ἀσθενεῖς 1 outside the law Much like in [8:7–12](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “To the sensitive … sensitive … the sensitive” or “To those who often condemn themselves … one who condemns himself … those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 22 zimr figs-metaphor τοῖς ἀσθενέσιν, ἀσθενής…τοὺς ἀσθενεῖς 1 outside the law Much like in [8:7–12](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “To the sensitive … sensitive … the sensitive” or “To those who often condemn themselves … one who condemns himself … those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 22 dd4r figs-nominaladj τοῖς ἀσθενέσιν…τοὺς ἀσθενεῖς 1 outside the law Paul is using the adjective **weak** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “To people who are weak … the people who are weak” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 9 22 zbip translate-unknown κερδήσω 1 outside the law Just as in [9:19](../09/19.md), to **gain** someone means to help that person believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 9 22 wgy4 figs-idiom τοῖς πᾶσιν γέγονα πάντα 1 outside the law Here, to **become all things** means that Paul has lived in many different ways. If your readers would misunderstand **I have become all things**, you could express the idea more naturally in your language. Alternate translation: “I have lived in all ways with everyone” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -1261,22 +1261,22 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 9 25 rqey figs-ellipsis ἐκεῖνοι μὲν οὖν ἵνα 1 a wreath that is perishable … one that is imperishable Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from the first sentence in the verse. Since English needs these words, the ULT has supplied them in brackets. Alternate translation: “They therefore {exercise self-control} in order that” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 9 25 s0n2 figs-explicit φθαρτὸν στέφανον 1 a wreath that is perishable … one that is imperishable Here, the **wreath** refers to a crown made out of leaves gathered from a plant or a tree. This **wreath** was given to the athlete who won the contest as a symbol of their victory. Since the **wreath** was made out of leaves, it was **perishable**. If your readers would misunderstand **perishable wreath**, you could express the idea by using a word or phrase that refers to what a winning athlete receives while still emphasizing that this prize is **perishable**. Alternate translation: “a breakable medal” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 9 25 w421 figs-ellipsis ἡμεῖς…ἄφθαρτον 1 a wreath that is perishable … one that is imperishable Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “we {do it in order that we might receive} an imperishable one” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 9 25 bfe4 figs-metaphor ἄφθαρτον 1 a wreath that is perishable … one that is imperishable Here Paul speaks of a **wreath** that is **imperishable** that believers will **receive**. He speaks of what God will give to believers as a **wreath** in order to emphasize that Christians will receive something like the honor and glory that a successful athlete receives. Paul emphasizes that it will be better because it will be **imperishable**. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with an analogy. Alternate translation: “an imperishable reward that is like a wreath” or “an imperishable prize” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 25 bfe4 figs-metaphor ἄφθαρτον 1 a wreath that is perishable … one that is imperishable Here Paul speaks of a **wreath** that is **imperishable** that believers will **receive**. He speaks of what God will give to believers as a **wreath** in order to emphasize that Christians will receive something like the honor and glory that a successful athlete receives. Paul emphasizes that it will be better because it will be **imperishable**. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively or with an analogy. Alternate translation: “an imperishable reward that is like a wreath” or “an imperishable prize” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 26 k64n figs-exmetaphor ἐγὼ…οὕτως τρέχω, ὡς οὐκ ἀδήλως; οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων 1 I do not run without purpose or box by beating the air Here Paul uses two different athletic metaphors, the first from footraces and the second from boxing. Both metaphors emphasize how Paul remains focused on his goal. As a runner, he has a **purpose**, which is to reach the finish line as quickly as possible. As a boxer, he does not box **the air** but rather focuses on striking his opponent. If your readers would misunderstand these figures of speech, you could express the ideas nonfiguratively or by using analogies. Alternate translation: “I focus on the goal, much like a runner focuses on the finish line and a boxer focuses on striking the opponent” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 9 26 m7gf figs-infostructure οὕτως…ὡς οὐκ ἀδήλως; οὕτως…ὡς οὐκ ἀέρα δέρων 1 In both halves of this verse, Paul introduces how he “runs” or “fights” with the word **thus**, and then he explains more clearly how he “runs” or “fights.” If your readers would find this confusing, you could introduce how Paul “runs” or “fights” more naturally. Alternate translation: “not as without purpose … not as boxing the air” or “as one who is not without purpose … as one who is not boxing the air” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 9 26 muuc figs-litotes ὡς οὐκ ἀδήλως 1 Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “as with purpose” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 9 26 k69i figs-idiom ὡς οὐκ ἀέρα δέρων 1 Here Paul refers to a boxer who hits **the air** instead of the opponent. This kind of boxer does not succeed. If your readers would misunderstand **boxing the air**, you could use a phrase that refers to a boxer who often misses his punches. Alternate translation: “not as missing my punches” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 9 27 pma2 figs-metaphor ὑπωπιάζω μου τὸ σῶμα 1 Here Paul uses words that continue the boxing metaphor from [9:26](../09/26.md). He says, “I **subdue my body**.” Paul’s point is that he controls or rules over his **body**, just like boxers control or rule over any opponents that they have punched in the face. He does not mean that he physically hurts his body. Since this language would be misunderstood in English, the ULT has expressed the idea nonfiguratively. You could also express the idea nonfiguratively, or you could use a comparable metaphor. Alternate translation: “I rule my body” or “I take control of my body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 9 27 whfp figs-synecdoche μου τὸ σῶμα, καὶ δουλαγωγῶ 1 Here Paul uses **my body** to refer to himself as a whole. He does not mean that his non-physical part “subdues” and “enslaves” his physical part. Rather, he means that he “subdues” and “enslaves” himself. If your readers would misunderstand **my body**, you could express the idea by using a natural way in your language to refer to oneself. Alternate translation: “myself and enslave myself” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -1CO 9 27 n001 figs-metaphor δουλαγωγῶ 1 Here Paul speaks as if he were “enslaving” his **body**. He speaks in this way to again emphasize that he controls and rules over himself. If your readers would misunderstand **enslave**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “control it” or “govern it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 27 whfp figs-synecdoche μου τὸ σῶμα, καὶ δουλαγωγῶ 1 Here Paul uses **my body** to refer to himself as a whole. He does not mean that his nonphysical part “subdues” and “enslaves” his physical part. Rather, he means that he “subdues” and “enslaves” himself. If your readers would misunderstand **my body**, you could express the idea by using a natural way in your language to refer to oneself. Alternate translation: “myself and enslave myself” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) +1CO 9 27 n001 figs-metaphor δουλαγωγῶ 1 Here Paul speaks as if he were “enslaving” his **body**. He speaks in this way to again emphasize that he controls and rules over himself. If your readers would misunderstand **enslave**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “control it” or “govern it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 27 tyca grammar-connect-logic-contrast μή πως ἄλλοις κηρύξας 1 Here, **having preached to others** could identify: (1) a contrast with how he **might be disqualified**. Alternate translation: “lest, although I have preached to others” (2) what Paul has done before he **might be disqualified**. Alternate translation: “lest, after having preached to others” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 9 27 blb7 figs-metaphor αὐτὸς ἀδόκιμος γένωμαι 1 I myself may not be disqualified Here, **disqualified** continues the athletic imagery. An athlete who is **disqualified** is unable to win the competition and receive the prize. Paul speaks in this way to emphasize that he wants to be able to receive a reward from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 9 27 blb7 figs-metaphor αὐτὸς ἀδόκιμος γένωμαι 1 I myself may not be disqualified Here, **disqualified** continues the athletic imagery. An athlete who is **disqualified** is unable to win the competition and receive the prize. Paul speaks in this way to emphasize that he wants to be able to receive a reward from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 9 27 s3sd figs-activepassive αὐτὸς ἀδόκιμος γένωμαι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who could be **disqualified**, rather than focusing on the person doing the “disqualifying.” If you must state who would do the action, Paul implies that “God” would do it. Alternate translation: “God might disqualify even me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 9 27 uoic figs-rpronouns αὐτὸς…γένωμαι 1 Here, **myself** focuses attention on **I**. If **myself** would not draw attention to the Son in your language, you could express the attention or focus in another way. Alternate translation: “even I might be” or “I indeed might be” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) 1CO 10 intro abcd 0 # 1 Corinthians 10 General Notes

## Structure and Formatting

5. On food (8:1–11:1)
* Warning from Israelite history (10:1–12)
* Encouragement and command (10:13–14)
* The Lord’s Supper and food offered to idols (10:15–22)
* Both freedom and care for others (10:23–11:1)

## Special Concepts in this Chapter

### The Exodus and wilderness journey

In the first half of this chapter, Paul consistently refers to the narrative about how God rescued the Israelites from Egypt and led them through the wilderness so that they could take possession of the land he had promised to give them. He mentions multiple stories from this narrative. God led the Israelites by appearing as a pillar of cloud, and he made a path through the sea for them (see [Exodus 13:17–14:31](exo/13/17.md)). God miraculously provided them with food while they were traveling through the desert (see [Exodus 16](exo/16/01.md)), and he also provided water from a rock for them to drink (see [Exodus 17:1–7](exo/17/01.md) and [Numbers 20:2–13](num/29/02.md)). Despite this, the Israelites often grumbled against God and against their leaders, so God punished them by letting them die in the wilderness (see [Numbers 14:20–35](num/14/20.md)). The Israelites also worshiped other gods (see [Exodus 32:1–6](exo/32/01.md)) and committed sexual immorality (see [Numbers 25:1–9](num/25/01.md)), so God again punished them. Other times when the Israelites complained about their leaders, God sent snakes (see [Numbers 21:5–6](num/21/05.md)) or a plague ([Numbers 16:41–50](num/16/41.md)) to kill them. Paul’s point here is that God acted to save the Israelites, but when they disobeyed or grumbled, God punished them. Paul wants the Corinthians to understand this as a warning to them as well. They should not be like the Israelites. (See: [[rc://en/tw/dict/bible/kt/promisedland]] and [[rc://en/tw/dict/bible/other/desert]])

### “Spiritual”

In [10:3–4](../10/03.md), Paul states that the Israelites ate “spiritual food” and drank “spiritual drink” from a “spiritual rock.” By “spiritual,” Paul could be referring to the action of God’s Spirit, who provided the food and drink from the rock. By using “spiritual,” Paul could also be identifying the “food,” “drink,” and “rock” as prefigurations or types of the Lord’s Supper, which he discusses later in the chapter. Or, he could simply want the reader to think of the Lord’s Supper without drawing any direct connection. Consider the theology of the group you are translating for to decide exactly how to express “spiritual” here. (See: [[rc://*/tw/dict/bible/kt/spirit]])

### The Lord’s Supper

In [10:16–17](../10/16.md), [21](../10/21.md), Paul refers to the Lord’s Supper. He describes the unity that comes with the Lord and with other believers when believers partake of the “cup” and the “table,” that is, the bread and the wine. He then argues that this unity means that participating in the Lord’s Supper is incompatible with participating in meals that unite one to idols, or rather, to the demons that the idols represent. In these verses, use words and phrases that fit with how your language talks about the Lord’s Supper.

### Things sacrificed to idols

In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. Other times, some of the meat would be sold in the market, as Paul implies in [10:25](../10/25.md). For most people who were not wealthy, participating in worship with a sacrifice or buying sacrificed meat in the market were two of the few situations in which they could eat meat. Throughout this chapter, Paul continues to explain how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])

## Important Figures of Speech in this Chapter

### Rhetorical questions

In [10:16](../10/16.md), [18–19](../10/18.md), [22](../10/22.md), [29–30](../10/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### “That rock was Christ”

In [10:4](../10/04.md), Paul states that the “rock” from which the Israelites received water “was Christ.” This metaphor can be interpreted in two major ways: (1) Paul could be saying that Christ was the one who made the rock provide the Israelites with water. (2) Paul could be saying that the rock provided water for the Israelites like Christ provides salvation for those who believe in him. (3) Paul could be saying that Christ was somehow present in or with the rock itself. Since Paul’s sentence allows for a number of interpretations, if possible you should also allow for a number of interpretations with your translation. Also, consider the theology of the group you are translating for to decide exactly how to express “that rock was Christ.”

## Other Possible Translation Difficulties in this Chapter

### Quoting the Corinthians

In [10:23](../10/23.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])

### Are [10:28–29a](../10/28.md) a parenthesis?

In [10:25–27](../10/25.md), Paul tells the Corinthians that they can eat any food from the marketplace or in someone’s home without asking about whether it was sacrificed to an idol. Everything belongs to God, so whether it was sacrificed or not does not matter. However, in [10:28–29a](../10/28.md), Paul gives an exception: if someone tells you directly that the food was sacrificed to an idol, you should not eat it for the sake of the person who told you. Immediately after, however, in [10:29b](../10/29.md), he asks a question that implies that one’s freedom should be constrained by some other person’s ideas about right and wrong. This does not seem to fit with the exception Paul has given in [10:28–29a](../10/28.md). Most likely, Paul means [10:28–29a](../10/28.md) to be understood as a side note, and [10:29b](../10/29.md) follows directly from [10:27](../10/27.md). In order to indicate this, the UST puts parentheses around [10:28–29a](../10/28.md). Consider using a natural way in your language to indicate a side note or a digression from the main argument. 1CO 10 1 gce5 grammar-connect-logic-result γὰρ 1 passed through the sea Here, **For** introduces what Paul says about the Israelites in [10:1–5](../10/01.md). What Paul says in these verses explains what he said in the previous verse about how he and other believers should work hard not to be “disqualified” ([9:27](../09/27.md)). The Israelites whom God took out of Egypt were “disqualified,” and believers should work not to be like them. If your readers would misunderstand **For**, you could use a word or phrase that introduces an example or support. Alternate translation: “Here is an example:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 10 1 navn figs-litotes οὐ θέλω…ὑμᾶς ἀγνοεῖν 1 our fathers Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to know” (See: [[rc://en/ta/man/translate/figs-litotes]]) -1CO 10 1 hhts figs-gendernotations ἀδελφοί…οἱ πατέρες 1 our fathers Although the words **brothers** and **fathers** are masculine, Paul is using them to refer to both men and women. If your readers would misunderstand **brothers** and **fathers**, you could use non-gendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 10 1 hhts figs-gendernotations ἀδελφοί…οἱ πατέρες 1 our fathers Although the words **brothers** and **fathers** are masculine, Paul is using them to refer to both men and women. If your readers would misunderstand **brothers** and **fathers**, you could use nongendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 10 1 mnri translate-kinship οἱ πατέρες ἡμῶν 1 our fathers Here, **our fathers** refers to the Israelites who were slaves in Egypt and whom God rescued. Not all the Corinthians were descended from these Israelites. However, Paul can still refer to the Israelites as their **fathers** because he believes that all Christians have been included in the family of Abraham, the ancestor of the Israelites. Preserve the family language in your translation. Alternate translation: “our forefathers” (See: [[rc://en/ta/man/translate/translate-kinship]]) 1CO 10 1 v4c6 figs-explicit πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον 1 passed through the sea In this verse, Paul refers to the story of when God brought the Israelites out of Egypt. For this story, see especially [Exodus 13:17–14:31](exo/13/17.md). God appeared to the Israelites as a pillar of cloud and fire, and he led them and protected them with this pillar of cloud and fire. To get out of Egypt, God led them to a sea called the “Red Sea” or the “Sea of Reeds.” When the king of Egypt came to take the Israelites back to Egypt, God worked through Moses to divide the water of the sea and make a path for the Israelites to travel through. When the king of Egypt tried to follow them, God sent the water back, and the Egyptian army drowned. Paul draws special attention to the **cloud** and the **sea** because of what he will say in the next verse. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 10 1 n16b figs-go διὰ…διῆλθον 1 passed through the sea Here Paul is speaking about how God parted a sea and the Israelites **passed through** that sea without getting wet. Use a word or phrase that refers to going through an area to get to the other side. Alternate translation: “went through” (See: [[rc://en/ta/man/translate/figs-go]]) @@ -1325,22 +1325,22 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 11 xlwp grammar-connect-words-phrases δὲ 2 these things happened to them Here, **but** introduces a further development. It does not contrast with the previous clause. If your readers would misunderstand **but**, you could express the idea with a word or phrase that introduces a further development. Alternate translation: “and” or “and then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 10 11 zavw figs-activepassive ἐγράφη 1 these things happened to them If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **written** rather than focusing on the person doing the “writing.” If you must state who does the action, Paul implies that “Moses” or “someone” did it. Alternate translation: “a person wrote them” or “Moses wrote them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 11 xotv figs-abstractnouns πρὸς νουθεσίαν ἡμῶν 1 these things happened to them If your language does not use an abstract noun for the idea behind **admonition**, you could express the idea by using a verb such as “admonish.” Alternate translation: “to admonish us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 10 11 wmp1 figs-metaphor εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν 1 as examples Here Paul speaks as if **the end of the ages** could **come** on somebody. By speaking as if **the end of the ages** were something that could **come**, Paul expresses the idea that he and the Corinthians are living during **the end of the ages**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “who live during the end of the ages” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 10 11 wmp1 figs-metaphor εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν 1 as examples Here Paul speaks as if **the end of the ages** could **come** on somebody. By speaking as if **the end of the ages** were something that could **come**, Paul expresses the idea that he and the Corinthians are living during **the end of the ages**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who live during the end of the ages” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 11 j3z1 figs-idiom εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν 1 the end of the ages Here, **the end of the ages** refers to the last period in the history of the world. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. If your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “to whom the end of the world is coming soon” or “on whom the end times have come” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 10 12 df2p figs-metaphor ἑστάναι…μὴ πέσῃ 1 does not fall Here someone who **stands** is someone who is strong and faithful when following Jesus. People who **fall** are those who fail to faithfully follow Jesus and whom God punishes, just like he punished the Israelites. “Standing” and “falling” physically represent the spiritual state of the person. If your readers would misunderstand **stands** and **fall**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he has firm footing … he might not slip” or “he acts faithfully … he might not fail” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 10 12 df2p figs-metaphor ἑστάναι…μὴ πέσῃ 1 does not fall Here someone who **stands** is someone who is strong and faithful when following Jesus. People who **fall** are those who fail to faithfully follow Jesus and whom God punishes, just like he punished the Israelites. “Standing” and “falling” physically represent the spiritual state of the person. If your readers would misunderstand **stands** and **fall**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has firm footing … he might not slip” or “he acts faithfully … he might not fail” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 12 hn4j figs-imperative βλεπέτω 1 does not fall Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using words such as “should” or “needs to.” Alternate translation: “he needs to be careful that” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 10 12 s8yj figs-gendernotations ἑστάναι, βλεπέτω μὴ πέσῃ 1 does not fall Although **he** and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **he** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “he or she stands, let him or her be careful that he or she might not fall” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 10 12 s8yj figs-gendernotations ἑστάναι, βλεπέτω μὴ πέσῃ 1 does not fall Although **he** and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **he** and **him**, you could use nongendered words or refer to both genders. Alternate translation: “he or she stands, let him or her be careful that he or she might not fall” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 10 13 a8vj grammar-connect-exceptions πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος 1 No temptation has overtaken you that is not common to all humanity If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only temptations that have seized you are those that are common to humanity” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) -1CO 10 13 hc7q figs-personification πειρασμὸς ὑμᾶς οὐκ εἴληφεν 1 He will not let you be tempted beyond your ability Here, a **temptation** is spoken of figuratively as though it were a person who could “seize” someone. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 10 13 hc7q figs-personification πειρασμὸς ὑμᾶς οὐκ εἴληφεν 1 He will not let you be tempted beyond your ability Here, a **temptation** is spoken of figuratively as though it were a person who could “seize” someone. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 10 13 e4je figs-abstractnouns πειρασμὸς…οὐκ…σὺν τῷ πειρασμῷ 1 He will not let you be tempted beyond your ability If your language does not use an abstract noun for the idea behind **temptation**, you could express the idea by using a verb such as “tempt.” Alternate translation: “Nothing that is tempting … with what is tempting you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 10 13 r066 figs-idiom ἀνθρώπινος 1 He will not let you be tempted beyond your ability Something that **is common to humanity** is something that many humans experience, and it is not unique to one or two people. If your readers would misunderstand **what is common to humanity**, you could use a comparable phrase or express the idea non-figuratively. Alternate translation: “what is usual for humans” or “what other people experience” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 10 13 r066 figs-idiom ἀνθρώπινος 1 He will not let you be tempted beyond your ability Something that **is common to humanity** is something that many humans experience, and it is not unique to one or two people. If your readers would misunderstand **what is common to humanity**, you could use a comparable phrase or express the idea nonfiguratively. Alternate translation: “what is usual for humans” or “what other people experience” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 10 13 a72t figs-activepassive ὑμᾶς πειρασθῆναι 1 will not let you be tempted If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **tempted** rather than focusing on who or what does the “tempting.” If you must state who does the action, Paul implies that “someone” or “something” does it. Alternate translation: “someone to tempt you” or “anybody to tempt you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 13 idi9 figs-metaphor ὑπὲρ ὃ δύνασθε 1 will not let you be tempted Here Paul speaks as if a **temptation** could be **beyond** what the Corinthians **are able** to handle. By speaking as if the **temptation** is too far in distance, Paul emphasizes that a **temptation** that is **beyond** would be one that the Corinthians could not resist, just as they could not reach a place that is **beyond** them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “above what you are able” or “so that you are not able” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 13 au0q figs-ellipsis δύνασθε 1 will not let you be tempted Here Paul omits what the Corinthians **are able** to do. If your language would state what they **are able** to do, you could include a word or phrase that would be used for “resisting” a temptation. Alternate translation: “you are able to withstand” or “you are able to endure” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 10 13 ek5d figs-metaphor τὴν ἔκβασιν 1 will not let you be tempted Here Paul speaks of a **temptation** as if it were a trap that had a **way of escape**. By speaking in this way, Paul tells the Corinthians that God always provides a way to deal with a **temptation**, just as if a trap always had a **way of escape**. If your readers would misunderstand **way of escape**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the way out” or “the way to withstand it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 13 er9d grammar-connect-logic-goal τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν 1 will not let you be tempted Here, **so that you will be able to endure it** could: (1) state the purpose of God giving **the way of escape**. Alternate translation: “the way of escape in order that you will be able to endure it” (2) define **the way of escape**. Alternate translation: “the way of escape, which is being able to endure it” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 10 14 dab4 figs-activepassive ἀγαπητοί μου 1 Connecting Statement: If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **beloved** rather than focusing on the person doing the “loving.” If you must state who does the action, Paul implies that he himself loves them. Alternate translation: “people whom I love” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 10 14 n5tb figs-metaphor φεύγετε ἀπὸ 1 flee away from idolatry Just as in [6:18](../06/18.md), here Paul wants the Corinthians to avoid **idolatry** as urgently as if it were an enemy or danger that they might **flee from**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “carefully stay away from” or “fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 10 14 n5tb figs-metaphor φεύγετε ἀπὸ 1 flee away from idolatry Just as in [6:18](../06/18.md), here Paul wants the Corinthians to avoid **idolatry** as urgently as if it were an enemy or danger that they might **flee from**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “carefully stay away from” or “fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 14 ly4k figs-abstractnouns τῆς εἰδωλολατρίας 1 flee away from idolatry If your language does not use an abstract noun for the idea behind **idolatry**, you could express the idea by using a phrase such as “worshiping other gods” or “serving idols.” Alternate translation: “serving idols” or “worshiping idols” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 10 15 ed82 grammar-connect-condition-fact ὡς φρονίμοις 1 flee away from idolatry Paul here uses **as**, but he means that he thinks he really is speaking to **sensible people**. If your language does not use **as** if what it introduces is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by identifying the Corinthians as **sensible people**. Alternate translation: “to you like this because you are sensible people” Corinthians as **sensible people**. Alternate translation: “to you like this because you are sensible people” or “like someone who is talking to reasonable people” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 10 15 mnb2 writing-pronouns ὅ φημι 1 flee away from idolatry Here, **what I say** refers to what Paul is about to say in the next verses (especially [10:16–22](../10/16.md). If your readers would misunderstand **what I say**, you could use a form that naturally refers to the next sentences. Alternate translation: “what I will say” (See: [[rc://en/ta/man/translate/writing-pronouns]]) @@ -1353,7 +1353,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 16 g8ad translate-unknown κλῶμεν 1 The bread that we break, is it not a sharing in the body of Christ? Here, to **break** bread refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. By using **we break**, Paul is referring to many people together eating **bread**. If your readers would misunderstand **we break**, you could use a word or phrase in your language that refers to how people eat **bread** while still emphasizing that many people eat the **bread**. Alternate translation: “we eat together” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 10 17 gfur figs-infostructure ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν; οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν 1 loaf of bread Here Paul presents his argument by stating a premise, a conclusion, and then another premise. If your language would naturally state both premises before the conclusion, you could rearrange these clauses. Alternate translation: “Because {there is} one bread, and we all partake from the one bread, we who are many {are} one body” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 10 17 g954 translate-unknown εἷς ἄρτος…τοῦ ἑνὸς ἄρτου 1 loaf of bread Here Paul speaks of **one bread** because he has in mind one “loaf” of **bread** from which **we** would eat pieces. If your readers would misunderstand **one bread**, you could use a word or phrase that refers to one loaf of **bread**. Alternate translation: “{there is} one loaf … the one loaf” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 10 17 vvt7 figs-metaphor ἓν σῶμα οἱ πολλοί ἐσμεν 1 loaf of bread Here Paul is speaking as if those who **partake from the one bread** together share **one body**. He speaks in this way to emphasize the unity that these people have when they eat the **one bread**, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “we who are many share all things together” or “we who are many are united together” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 10 17 vvt7 figs-metaphor ἓν σῶμα οἱ πολλοί ἐσμεν 1 loaf of bread Here Paul is speaking as if those who **partake from the one bread** together share **one body**. He speaks in this way to emphasize the unity that these people have when they eat the **one bread**, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “we who are many share all things together” or “we who are many are united together” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 18 f97w figs-idiom τὸν Ἰσραὴλ κατὰ σάρκα 1 Are not those who eat the sacrifices participants in the altar? Here, **according to the flesh** identifies **Israel** as a reference to the people who are physically descended from Abraham and part of the nation of **Israel**. If your readers would misunderstand **according to the flesh**, you could use a word or phrase that refers to physical descent or genealogy. Alternate translation: “ethnic Israel” or “Israel by physical descent” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 10 18 q9ng figs-rquestion οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν? 1 Are not those who eat the sacrifices participants in the altar? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, they are.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “those who are eating the sacrifices are certainly partakers of the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 10 18 w3qn figs-explicit οἱ ἐσθίοντες τὰς θυσίας 1 Are not those who eat the sacrifices participants in the altar? Here Paul refers to how the priests would offer some of a sacrifice to God, while the person who gave the sacrifice and others with that person would eat the rest. In this way, the person who gave the sacrifice shared the food with God and with others. If your readers would misunderstand **who are eating the sacrifices**, you could clarify what Paul has in mind in the text or in a footnote. Alternate translation: “those who eat the rest of the sacrifices after the priest has offered the best parts to God” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1369,7 +1369,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 20 hvi0 figs-infostructure ὅτι ἃ θύουσιν τὰ ἔθνη…θύουσιν 1 Here Paul states the object before the verb. If your language would always put the object after the verb, you could rearrange this clause. Alternate translation: “that the Gentiles sacrifice what they sacrifice” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 10 20 k6ha Θεῷ 1 Here, **God** could refer to: (1) any deity. Paul thinks that the **Gentiles** do not **sacrifice** to anything that can be called a **God**. Alternate translation: “to any god” (2) the God that Paul and the Corinthians worship. Alternate translation: “to our God” 1CO 10 20 snhh grammar-connect-words-phrases δὲ 1 Here, **But** introduces a development in the argument. It does not introduce a strong contrast. If your readers would misunderstand **But**, you could use a word or phrase that introduces the next step in an argument. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 10 20 w8ep figs-possession κοινωνοὺς τῶν δαιμονίων 1 Here Paul uses the possessive form to describe **partakers** who “partake in” **the demons**. This could refer primarily to: (1) “partaking” in or joining in union with **the demons**. Alternate translation: “partaking in the demons” (2) being joined together with non-believers, which comes from “partaking” in **the demons**. Alternate translation: “partaking in fellowship based on the demons” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 10 20 w8ep figs-possession κοινωνοὺς τῶν δαιμονίων 1 Here Paul uses the possessive form to describe **partakers** who “partake in” **the demons**. This could refer primarily to: (1) “partaking” in or joining in union with **the demons**. Alternate translation: “partaking in the demons” (2) being joined together with nonbelievers, which comes from “partaking” in **the demons**. Alternate translation: “partaking in fellowship based on the demons” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 10 21 vgx5 figs-hyperbole οὐ δύνασθε…πίνειν…οὐ δύνασθε τραπέζης…μετέχειν 1 You cannot drink the cup of the Lord and the cup of demons Here Paul states that they **are not able** to do both of these things even though he knows that they can physically do both of these things. The Corinthians would have understood him to mean that it is shocking and unthinkable to do both of these things. If your readers would misunderstand **You are not able**, you could express the idea with a strong command or a statement of how bad doing both these things would be. Alternate translation: “You should never drink … You should never partake of the table” or “It is very wrong to drink … It is very wrong to partake of the table” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 10 21 dy2g figs-metonymy ποτήριον -1 You cannot drink the cup of the Lord and the cup of demons Here the Corinthians would have understood **cup** to refer to the drink inside **the cup**, which in Paul’s culture would have been wine. If your readers would misunderstand **cup**, you could more explicitly refer to what would be in **the cup**. Alternate translation: “the drink … the drink” or “the wine in the cup … the wine in the cup” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 10 21 mxni figs-possession ποτήριον Κυρίου…ποτήριον δαιμονίων…τραπέζης Κυρίου…τραπέζης δαιμονίων. 1 You cannot drink the cup of the Lord and the cup of demons Here Paul uses the possessive form to describe “cups” and “tables” that are associated with **the Lord** or with **demons**. The **cup** and the **table** would be used in ceremonies or worship connected to either **the Lord** or the **demons**. If your language does not use the possessive form to express that idea, you could state it in another way. Alternate translation: “the cup used to worship the Lord … the cup used to worship demons … of the table used to worship the Lord … of the table used to worship demons” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -1434,7 +1434,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 33 k86v figs-abstractnouns τὸ ἐμαυτοῦ σύμφορον, ἀλλὰ τὸ τῶν πολλῶν 1 the many If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit.” Alternate translation: “what benefits me but what benefits the many” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 10 33 hd2z figs-nominaladj τῶν πολλῶν 1 the many Paul is using the adjective **many** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of many people” or “of everyone else” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 10 33 qsg4 figs-activepassive σωθῶσιν 1 the many If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **saved** rather than focusing on the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God might save them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 11 intro abce 0 # 1 Corinthians 11 General Notes

## Structure and Formatting

5. On food (8:1–11:1)
* Both freedom and care for others (10:23–11:1)
6. On head coverings (11:2–16)
* Heads and honor (11:2–7)
* Order for men and women (11:8–12)
* Argument from nature (11:13–16)
7. On the Lord’s Supper (11:17-34)
* The problem at Corinth (11:17–22)
* The tradition from the Lord (11:23–26)
* Proper behavior at the Lord’s Supper (11:27–34)

Many translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.

## Special Concepts in this Chapter

### The head

Paul refers frequently to “the head” in [11:2–10](../11/02.md). In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in [11:4–5](../11/04.md); see also [11:6–7](../11/06.md); [11:10](../11/10.md)). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see [11:3](../11/03.md)). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in [11:4–5](../11/04.md)). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: [[rc://en/tw/dict/bible/other/head]])

### Women and men

Throughout [11:2–16](../11/02.md), Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.” Further, Paul refers to the story about how God created the first man and the first woman as it is told in [Genesis 2:15–25](gen/02/15.md) (see [11:8–9](../11/08.md)). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: [[rc://en/ta/man/translate/figs-gendernotations]])

### Head coverings

Paul’s instructions in [11:2–16](../11/06.md) about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads?

First (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes.

Second (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options.

Third (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.

The number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/06.md). If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses.

### “because of the angels”

In [11:10](../11/10.md), Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially of worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See [[rc://en/tw/dict/bible/kt/angel]])

### The issue with the Lord’s Supper

In [11:17–34](../11/17.md), Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about it. The clearest hints about what the problem is can be found in [11:21](../11/21.md) and [11:33](../11/33.md). From these two verses, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on [11:21](../11/21.md) and [11:33](../11/33.md). (See: [[rc://en/tw/dict/bible/kt/lordssupper]])

## Important Figures of Speech in this Chapter

### Rhetorical questions

In [11:13–15](../11/13.md) and [22](../11/22.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### Head as metaphor

As noted above, “head” functions figuratively in [11:3–5](../11/03.md). The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or brings honor to. Of course, some or all of these three options could be understood as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the non-figurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on [11:3–5](../11/03.md). (See: [[rc://en/tw/dict/bible/other/head]] and [[rc://en/ta/man/translate/figs-metaphor]])

### Metaphor with bread and cup

In [11:24–25](../11/25.md), Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [11:24–25](../11/25.md) for translation possibilities. (See: [[rc://*/tw/dict/bible/kt/body]], [[rc://*/tw/dict/bible/kt/blood]], [[rc://*/tw/dict/bible/other/bread]], and [[rc://en/ta/man/translate/figs-metaphor]])

### Legal language

In [11:27–32](../11/27.md), Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses.

## Other Possible Translation Difficulties in this Chapter

### Translating gendered words

In [11:2–16](../11/02.md), 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 could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: [[rc://en/ta/man/translate/figs-gendernotations]])

### Are [11:8–9](../11/08.md) a parenthesis?

Some translations mark [11:8–9](../11/08.md) as an interruption or parenthesis in Paul’s argument. They do this because [11:10](../11/10.md) seems to draw a conclusion from the point made at the end of [11:7](../11/07.md). However, it is also quite possible that [11:10](../11/10.md) draws its conclusion from all of [11:7–9](../11/07.md). Because of that, neither the UST nor the ULT marks [11:8–9](../11/08.md) as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.

### Different accounts of the Last Supper

In [11:23–25](../11/23.md), Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in [Luke 22:19–20](luk/22/19.md) and in slightly different form in [Matthew 26:26–29](mat/26/26.md) and [Mark 14:22–25](mrk/14/22.md). You should translate the story as you find it here without making it the same as the other accounts.

### “First, …”

In [11:18](../11/18.md), Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In [11:34](../11/34.md), he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that [11:34](../11/34.md) refers to “second” (and so on) instructions. +1CO 11 intro abce 0 # 1 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n5. On food (8:1–11:1)\n * Both freedom and care for others (10:23–11:1)\n6. On head coverings (11:2–16)\n * Heads and honor (11:2–7)\n * Order for men and women (11:8–12)\n * Argument from nature (11:13–16)\n7. On the Lord’s Supper (11:17-34)\n * The problem at Corinth (11:17–22)\n * The tradition from the Lord (11:23–26)\n * Proper behavior at the Lord’s Supper (11:27–34)\n\nMany translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.\n\n## Special Concepts in this Chapter\n\n### The head\n\nPaul refers frequently to “the head” in [11:2–10](../11/02.md). In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in [11:4–5](../11/04.md); see also [11:6–7](../11/06.md); [11:10](../11/10.md)). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see [11:3](../11/03.md)). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in [11:4–5](../11/04.md)). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: [[rc://en/tw/dict/bible/other/head]])\n\n### Women and men\n\nThroughout [11:2–16](../11/02.md), Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.” Further, Paul refers to the story about how God created the first man and the first woman as it is told in [Genesis 2:15–25](gen/02/15.md) (see [11:8–9](../11/08.md)). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: [[rc://en/ta/man/translate/figs-gendernotations]])\n\n### Head coverings\n\nPaul’s instructions in [11:2–16](../11/06.md) about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads? \n\nFirst (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes. \n\nSecond (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options. \n\nThird (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.\n\nThe number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/06.md). If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses. \n\n### “because of the angels”\n\nIn [11:10](../11/10.md), Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially of worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See [[rc://en/tw/dict/bible/kt/angel]])\n\n### The issue with the Lord’s Supper\n\nIn [11:17–34](../11/17.md), Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about it. The clearest hints about what the problem is can be found in [11:21](../11/21.md) and [11:33](../11/33.md). From these two verses, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on [11:21](../11/21.md) and [11:33](../11/33.md). (See: [[rc://en/tw/dict/bible/kt/lordssupper]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [11:13–15](../11/13.md) and [22](../11/22.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Head as metaphor\n\nAs noted above, “head” functions figuratively in [11:3–5](../11/03.md). The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or brings honor to. Of course, some or all of these three options could be understood as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the nonfigurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on [11:3–5](../11/03.md). (See: [[rc://en/tw/dict/bible/other/head]] and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Metaphor with bread and cup\n\nIn [11:24–25](../11/25.md), Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [11:24–25](../11/25.md) for translation possibilities. (See: [[rc://*/tw/dict/bible/kt/body]], [[rc://*/tw/dict/bible/kt/blood]], [[rc://*/tw/dict/bible/other/bread]], and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Legal language\n\nIn [11:27–32](../11/27.md), Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn [11:2–16](../11/02.md), 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 could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: [[rc://en/ta/man/translate/figs-gendernotations]])\n\n### Are [11:8–9](../11/08.md) a parenthesis?\n\nSome translations mark [11:8–9](../11/08.md) as an interruption or parenthesis in Paul’s argument. They do this because [11:10](../11/10.md) seems to draw a conclusion from the point made at the end of [11:7](../11/07.md). However, it is also quite possible that [11:10](../11/10.md) draws its conclusion from all of [11:7–9](../11/07.md). Because of that, neither the UST nor the ULT marks [11:8–9](../11/08.md) as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.\n\n### Different accounts of the Last Supper\n\nIn [11:23–25](../11/23.md), Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in [Luke 22:19–20](luk/22/19.md) and in slightly different form in [Matthew 26:26–29](mat/26/26.md) and [Mark 14:22–25](mrk/14/22.md). You should translate the story as you find it here without making it the same as the other accounts. \n\n### “First, …”\n\nIn [11:18](../11/18.md), Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In [11:34](../11/34.md), he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that [11:34](../11/34.md) refers to “second” (and so on) instructions. 1CO 11 1 h5fg μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ 1 Connecting Statement: Alternate translation: “Imitate me, just as I also {imitate} Christ” 1CO 11 2 epnu grammar-connect-words-phrases δὲ 1 you remember me in everything Here, **Now** introduces a whole new section in Paul’s argument. He **Now** begins speaking about proper behavior during worship. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 11 2 ibw5 figs-metonymy μου 1 you remember me in everything Here, **me** refers specifically to what Paul teaches and how Paul behaves. If your readers would misunderstand **me**, you could clarify exactly what about **me** Paul has in mind. Alternate translation: “my doctrine and behavior” (See: [[rc://en/ta/man/translate/figs-metonymy]]) @@ -1500,7 +1500,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 13 eex3 translate-unknown πρέπον 1 Judge for yourselves Here, **proper** identifies behavior that most people in a culture would agree is “appropriate” or “right” for a certain people or situations. Use a word or phrase that identifies what is “appropriate” or “right” for someone or at some time. Alternate translation: “right for” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 13 ylgd translate-unknown ἀκατακάλυπτον 1 Judge for yourselves Just as in [11:5](../11/05.md), **uncovered** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 14 v5b5 figs-rquestion οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν; 1 Does not even nature itself teach you … for him? This is the first part of a rhetorical question that continues into the next verse. Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it does.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. If you use the following alternate translation, you will need to translate the beginning of the next verse as a separate affirmation. Alternate translation: “Even nature itself teaches you that if a man might have long hair, it is a disgrace for him.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 11 14 gyw9 figs-personification οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς 1 Does not even nature itself teach you … for him? Here, **nature** is spoken of figuratively as though it were a person who could **teach** someone. Paul speaks in this way to emphasize what the Corinthians should learn from **nature**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Does not even nature itself show you” or “Do you not understand from nature itself” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 11 14 gyw9 figs-personification οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς 1 Does not even nature itself teach you … for him? Here, **nature** is spoken of figuratively as though it were a person who could **teach** someone. Paul speaks in this way to emphasize what the Corinthians should learn from **nature**. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “Does not even nature itself show you” or “Do you not understand from nature itself” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 11 14 wflv translate-unknown ἡ φύσις αὐτὴ 1 Does not even nature itself teach you … for him? Here, **nature** refers to the way things work in the world. The word does not refer simply to the “natural world” but rather can include everything that exists and how it all functions. If your readers would misunderstand **nature**, you could use a word or phrase that refers to “the way things work.” Alternate translation: “how the world itself works” or “what naturally happens” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 14 vqmf figs-rpronouns ἡ φύσις αὐτὴ 1 Does not even nature itself teach you … for him? Here, **itself** focuses attention on **nature**. If **itself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “nature” or “nature indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) 1CO 11 14 rurk grammar-connect-condition-hypothetical ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν 1 Does not even nature itself teach you … for him? Here Paul uses **if** to introduce a true possibility. He means that **a man might have long hair**, or he might not. He specifies the result for **if a man** does **have long hair**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “when” or by avoiding the **if** structure. Alternate translation: “when a man has long hair, it is a disgrace for him” or “it is a disgrace for a man to have long hair” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) @@ -1539,7 +1539,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 20 xe65 figs-doublet συνερχομένων…ὑμῶν ἐπὶ τὸ αὐτὸ 1 come together Here Paul uses both **come together** and **in one place** to emphasize the physical unity of the Corinthians when they meet. He does this in order to contrast this physical unity with the disunity that their eating practices show. If your language does not use two similar phrases for emphasis like Paul does, then you could use just one phrase and indicate the emphasis in another way. Alternate translation: “when you are all together” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 20 dse7 figs-explicit οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν 1 it is not the Lord’s Supper that you eat Here Paul does not explicitly state that the Corinthians **come together** in order to **eat the Lord’s Supper**. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating **the Lord’s Supper**, but what they are doing does not actually count as **the Lord’s Supper**. If your readers would misunderstand **it is not to eat the Lord’s Supper**, you could state more explicitly that the Corinthians thought that they were eating **the Lord’s Supper**, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 21 gvln translate-unknown τὸ ἴδιον δεῖπνον προλαμβάνει 1 it is not the Lord’s Supper that you eat This could refer to: (1) how some of the Corinthians were receiving food “before” others were. This could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Or it could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Alternate translation: “eats his own supper before others receive enough food” or “receives the food that was prepared for him ahead of time” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 11 21 ljb3 figs-gendernotations ἴδιον 1 it is not the Lord’s Supper that you eat Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a non-gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 21 ljb3 figs-gendernotations ἴδιον 1 it is not the Lord’s Supper that you eat Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a nongendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 21 g0su figs-idiom ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul repeats **one is** to introduce two of the results that come from **each one** taking **his own supper first**. He does not mean that only **one** person is **hungry** or **drunk**, and he does not mean that these are the only two options. If your readers would misunderstand this form, you could use a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 21 fbmb figs-explicit ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If your readers would misunderstand a contrast between being **hungry** and **drunk**, you could state all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 22 f8ht figs-rquestion μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν? 1 Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we do have houses.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “you definitely have houses in which to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -1586,7 +1586,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 28 ih78 figs-infostructure οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω 1 examine Here, **in this way** introduces both **let him eat** and **let him drink**. If your readers would misunderstand and think that **let him drink** is a separate command, you could combine the two statements more closely, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 11 28 hzac figs-idiom ἐκ τοῦ ἄρτου ἐσθιέτω 1 examine Here, to **eat from** something means to **eat** some of that thing. If your readers would misunderstand **eat from**, you could use a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 29 gqd2 figs-metaphor μὴ διακρίνων τὸ σῶμα 1 without discerning the body Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 11 29 uxvq figs-metaphor κρίμα ἑαυτῷ, ἐσθίει καὶ πίνει 1 without discerning the body Here Paul speaks as if people could “eat and drink” **judgment**. By speaking this way, Paul means that the result of their “eating and drinking” is not physical or spiritual nourishment but **judgment**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “is judged as a result of eating and drinking” or “eats and drinks with the result that he receives judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 11 29 uxvq figs-metaphor κρίμα ἑαυτῷ, ἐσθίει καὶ πίνει 1 without discerning the body Here Paul speaks as if people could “eat and drink” **judgment**. By speaking this way, Paul means that the result of their “eating and drinking” is not physical or spiritual nourishment but **judgment**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “is judged as a result of eating and drinking” or “eats and drinks with the result that he receives judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 29 x3n8 figs-abstractnouns κρίμα ἑαυτῷ 1 without discerning the body If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges him” or “the fact that God will judge him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 29 optf figs-gendernotations ἑαυτῷ 1 without discerning the body Here, **himself** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, you could express the idea by using a word that does not have gender, or you could use both genders. Alternate translation: “to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 30 kbi6 figs-doublet ἀσθενεῖς καὶ ἄρρωστοι 1 weak and ill Here, **weak** refers in general to lack of physical strength without specifying a cause. On the other hand, **sick** refers specifically to lack of strength caused by sickness or illness. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for weakness or illness. Alternate translation: “{are} weak” or “{are} sick” (See: [[rc://en/ta/man/translate/figs-doublet]]) @@ -1598,14 +1598,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 32 s2ax grammar-connect-time-simultaneous κρινόμενοι…ὑπὸ Κυρίου, παιδευόμεθα 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here, **being judged** and **we are disciplined** happen at the same time. The phrase **we are disciplined** gives the function or purpose of **being judged**. If your readers would misunderstand how these two phrases relate, you could express their relationship explicitly. Alternate translation: “when we are judged by the Lord, we are disciplined” or “being judged by the Lord is how we are disciplined” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 11 32 c8qi figs-activepassive παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **the Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 32 gr2a figs-synecdoche τῷ κόσμῳ 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here Paul uses **world** to refer primarily to the humans that are part of the **world**, those who do not believe in Christ. If your readers would misunderstand the meaning of this word, you could translate **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -1CO 11 33 igek figs-gendernotations ἀδελφοί 1 come together to eat Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 33 igek figs-gendernotations ἀδελφοί 1 come together to eat Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 33 maa7 grammar-connect-time-simultaneous συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here, **coming together to eat** is the situation in which the the Corinthians are to **wait for one another**. If your readers would misunderstand the relationship between these statements, you could clarify that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 11 33 bvhq figs-explicit συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here Paul implies that they are eating the Lord’s Supper. If your readers would misunderstand this implication, you could state it explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 33 nky5 figs-explicit ἀλλήλους ἐκδέχεσθε 1 wait for one another Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring one's own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 34 zowl grammar-connect-condition-hypothetical εἴ 1 let him eat at home Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 11 34 aw3r figs-explicit εἴ τις πεινᾷ 1 let him eat at home Here, being **hungry** indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be **hungry** enough that they are not waiting for everyone to receive food, or they could be **hungry** for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated [11:21](../11/21.md) and [33](../11/33.md). Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 34 v2uh figs-imperative ἐν οἴκῳ ἐσθιέτω 1 let him eat at home Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 11 34 jjqd figs-gendernotations ἐσθιέτω 1 let him eat at home Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 34 jjqd figs-gendernotations ἐσθιέτω 1 let him eat at home Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 34 x1l8 grammar-connect-logic-result εἰς κρίμα 1 not be for judgment Here, **for judgment** indicates what will happen if the Corinthians do not obey Paul’s instruction to **eat at home**. It does not indicate why the Corinthians are “coming together.” If your readers would misunderstand **for judgment**, you could use a word or phrase that more clearly introduces a result. Alternate translation: “with judgment as the result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 11 34 ti9q figs-abstractnouns εἰς κρίμα 1 not be for judgment If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 34 xuu7 figs-extrainfo τὰ…λοιπὰ 1 not be for judgment Here Paul does not clarify what **the remaining things** are, and it is best to leave the reference unclear. Use a form that could be interpreted in the following ways. The phrase could refer to: (1) everything else Paul wishes to say about the Lord’s Supper. (2) Paul’s responses to other things that the Corinthians asked him about. (3) other instructions about worship practices. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) @@ -1614,9 +1614,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 intro abcf 0 # 1 Corinthians 12 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * God is the source of every gift (12:1–11)\n * The body (12:12–26)\n * Diversity of gifts (12:27–31)\n\nSome translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider which option translations that your readers are familiar with pick.\n\n## Special Concepts in this Chapter\n\n### Spiritual gifts\n\nIn [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])\n\n### Speaking in tongues\n\nThree times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Ranking of gifts?\n\nIn [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.\n\n## Important Figures of Speech in this Chapter\n\n### Body analogy and metaphor\n\nIn [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])\n\n### Personification of body parts\n\nIn [12:15–16](../12/15.md), [21](../12/21.md), Paul develops quotes of what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])\n\n### Rhetorical questions\n\nIn [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Non-exhaustive lists\n\nIn [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist. \n\n### “Members”\n\nThroughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])\n\n### Names for the Holy Spirit\n\nPaul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/03.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If your readers would misunderstand that these phrases all refer to the same Spirit, you could indicate that in some specific way or use “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]]) 1CO 12 1 da2e grammar-connect-words-phrases περὶ δὲ τῶν πνευματικῶν 1 Connecting Statement: Just as in [8:1](../08/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are those about which the Corinthians wrote to him. Translate **Now about** here as you translated it in [8:1](../08/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 12 1 g6ed translate-unknown τῶν πνευματικῶν 1 Connecting Statement: Here, **spiritual gifts** refers to how the Holy Spirit enables specific believers to do specific things. Paul gives a list of some of these **spiritual gifts** in [12:8–10](../12/08.md). These **gifts** should not be understood as “abilities” that the believer naturally has. Rather, the **gifts** are ways in which the Holy Spirit works through a specific person to do specific things that not everyone else can do. If your readers would misunderstand **spiritual gifts**, you could use a different word or phrase that gets this idea across while maintaining some reference to the Holy Spirit. Alternate translation: “abilities given by the Holy Spirit” or “ways that the Holy Spirit equips believers” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 1 gsa8 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 12 1 gsa8 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 12 1 i3k7 figs-litotes οὐ θέλω ὑμᾶς ἀγνοεῖν 1 I do not want you to be uninformed Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has a meaning opposite to that of the intended meaning. If this is confusing in your language, you could express the meaning positively. Alternate translation: “I want you to have knowledge” or “I want you to be very knowledgeable” (See: [[rc://en/ta/man/translate/figs-litotes]]) -1CO 12 2 hbt8 figs-metaphor πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 you were led astray to idols who could not speak, in whatever ways you were led by them Here, **led astray** and **led** refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody were “leading” them **astray** or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 2 hbt8 figs-metaphor πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 you were led astray to idols who could not speak, in whatever ways you were led by them Here, **led astray** and **led** refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody were “leading” them **astray** or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 2 xnw1 figs-activepassive πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid identifying who did the “leading astray,” because he wishes to keep it general. If you must state who did the action, Paul implies that “other pagans” or “something” did it. Alternate translation: “others led you astray to mute idols, in whatever ways they led you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 2 c6pj translate-unknown τὰ εἴδωλα τὰ ἄφωνα 1 Here, **mute** means that the **idols** cannot speak to those who worship them. If your readers would misunderstand **mute**, you could use a word or phrase to describe the **idols** as unable to speak. Alternate translation: “idols who do not communicate” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 2 cinz figs-extrainfo ὡς ἂν ἤγεσθε 1 Here Paul intentionally uses vague language that does not define the **ways you were led**. In your translation, use a word or phrase that similarly does not tightly define what the **ways** are. Alternate translation: “however you were led” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) @@ -1678,7 +1678,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 13 noi4 figs-metaphor εἰς ἓν σῶμα 1 For by one Spirit we were all baptized Here Paul speaks as if believers together were **one body**. By speaking in this way, he emphasizes the unity that believers have because they together have the **Spirit** as the **body** of Christ. Paul uses this metaphor throughout the following verses, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “into close union, as if we were one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 13 r9hm εἴτε…δοῦλοι, εἴτε ἐλεύθεροι 3 whether bound or free Alternate translation: “whether slaves or freedmen” 1CO 12 13 ju15 figs-activepassive πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize the people who are drinking rather than emphasizing the one who provides the drink. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God made us all drink one Spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 12 13 r5kw figs-metaphor πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 all were made to drink of one Spirit Here Paul speaks as if receiving the **Spirit** or being empowered by the **Spirit** is “drinking” the **Spirit**. It is possible that he speaks in this way to make the Corinthians think about the Lord’s Supper (“drinking the cup”), especially since the beginning of the verse speaks of being **baptized**. The main point is that all those who **drink** the **one Spirit** are united together by that drinking. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 13 r5kw figs-metaphor πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 all were made to drink of one Spirit Here Paul speaks as if receiving the **Spirit** or being empowered by the **Spirit** is “drinking” the **Spirit**. It is possible that he speaks in this way to make the Corinthians think about the Lord’s Supper (“drinking the cup”), especially since the beginning of the verse speaks of being **baptized**. The main point is that all those who **drink** the **one Spirit** are united together by that drinking. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 14 dshs figs-genericnoun τὸ σῶμα 1 all were made to drink of one Spirit Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “any body” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 15 rdjj figs-hypo ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that a **foot** could talk and claim that it is not **of the body** because it is not **a hand**. He uses this hypothetical situation because it is absurd for a **foot** to talk, and it is even more absurd that a **foot** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose a foot would say, ‘Since I am not a hand, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 12 15 aq31 figs-genericnoun ὁ πούς 1 all were made to drink of one Spirit Paul is using any **foot** as an example. He is not speaking about one particular **foot** that can talk. If your readers would misunderstand this form, you could use a form that refers to any **foot**. Alternate translation: “a foot” or “any foot” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) @@ -1725,18 +1725,18 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 23 rn4p figs-abstractnouns εὐσχημοσύνην περισσοτέραν ἔχει 1 our unpresentable members If your language does not use an abstract noun for the idea behind **dignity**, you could express the idea by using a verb such as “dignify” or an adjective such as “presentable.” Alternate translation: “are more dignified” or “are more presentable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 24 lxj8 figs-explicit τὰ…εὐσχήμονα ἡμῶν 1 our unpresentable members Here, **presentable members** contrasts with the “unpresentable members” in [12:23](../12/23.md). These **presentable members** are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If your readers would misunderstand **presentable members**, you could use a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “nonprivate parts” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 24 qe2n figs-ellipsis οὐ χρείαν ἔχει 1 our unpresentable members Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (see [12:23](../12/23.md)). If your readers would misunderstand **do not have need** without further explanation, you could refer back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 12 24 ik7r figs-metaphor συνεκέρασεν τὸ σῶμα 1 our unpresentable members Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If your readers would misunderstand **combined the body together**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 24 ik7r figs-metaphor συνεκέρασεν τὸ σῶμα 1 our unpresentable members Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If your readers would misunderstand **combined the body together**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 24 mqcu figs-genericnoun τὸ σῶμα 1 our unpresentable members Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 24 gg2h figs-explicit τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body, so that what Paul has already stated in [21:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 24 sbnd figs-abstractnouns τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using a verb such as “honor” or an adjective such as “honorable.” Alternate translation: “honoring more what is honored less” or “making honorable what is less honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 25 uvnk figs-litotes μὴ…σχίσμα…ἀλλὰ 1 there may be no division within the body, but Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. If you do, you will need to express the contrast between the two halves of this verse as a connection. Alternate translation: “complete unity … and that” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 12 25 zvsl figs-abstractnouns μὴ ᾖ σχίσμα ἐν τῷ σώματι 1 there may be no division within the body, but If your language does not use an abstract noun for the idea behind **division**, you could express the idea by using a verb such as “divide” or “split.” Alternate translation: “the body may not divide itself” or “the body may not become divided” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 25 u3wp figs-personification ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη 1 there may be no division within the body, but Here Paul speaks as if **the members** of a body could **care for another**. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea non-figuratively. Alternate translation: “the members should work together like they care for one another” or “the members should work with each other” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 12 25 u3wp figs-personification ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη 1 there may be no division within the body, but Here Paul speaks as if **the members** of a body could **care for another**. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea nonfiguratively. Alternate translation: “the members should work together like they care for one another” or “the members should work with each other” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 25 z4kk figs-idiom τὸ αὐτὸ 1 there may be no division within the body, but Here, **the same** means that **the members** are “caring” for each body part **the same** way they care for all the others. In other words, the body parts make no distinctions about honor or dignity. Instead, they treat each other **the same**. If your readers would misunderstand **the same**, you could express the idea with a comparable phrase that emphasizes equality or similarity. Alternate translation: “equally” or “without distinctions” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 12 26 wyve grammar-connect-condition-hypothetical εἴτε πάσχει ἓν μέλος…εἴτε δοξάζεται μέλος 1 one member is honored Here Paul uses the conditional form to show the connection between **one member** and **all the members**. If the conditional form does not draw a close connection between what happens to **one** and what happens to **all**, you could use a different form that does draw a close connection. Alternate translation: “when one member suffers … when a member is honored” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 12 26 gqc1 figs-personification εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **one member** and indeed **all the members** of a body could **suffer**, which is a word that is normally used for people instead of things. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so the **members** of a human body are an example for them. Here, he specifically has in mind the idea that an injury or infection in one body part (a finger, for example) has an effect on the entire body. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea non-figuratively. Alternate translation: “if one member feels pain, all the members also feel the pain” or “if one member is like a person who suffers, all the members also join in the suffering” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 12 26 gqc1 figs-personification εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **one member** and indeed **all the members** of a body could **suffer**, which is a word that is normally used for people instead of things. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so the **members** of a human body are an example for them. Here, he specifically has in mind the idea that an injury or infection in one body part (a finger, for example) has an effect on the entire body. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea nonfiguratively. Alternate translation: “if one member feels pain, all the members also feel the pain” or “if one member is like a person who suffers, all the members also join in the suffering” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 26 da97 figs-activepassive δοξάζεται μέλος 1 one member is honored If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid stating who is doing the “honoring.” If you must state who does it, you could use a vague or indefinite subject. Alternate translation: “they honor a member” or “a member receives honor” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 12 26 vlcf figs-personification συνχαίρει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **all the members** of a body could **rejoice** like people do. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea non-figuratively. Alternate translation: “all the members are like people who rejoice together” or “all the members together receive the honor” (See: [[rc://en/ta/man/translate/figs-personification]]) +1CO 12 26 vlcf figs-personification συνχαίρει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **all the members** of a body could **rejoice** like people do. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If your readers would misunderstand this figure of speech, you could use an analogy or express the idea nonfiguratively. Alternate translation: “all the members are like people who rejoice together” or “all the members together receive the honor” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 27 z2ct grammar-connect-words-phrases δέ 1 Now you are Here, **Now** introduces the application of what Paul has been saying about **the body** in [12:12–26](../12/12.md). You could use a word or phrase that would naturally introduce an application or explanation of what Paul has said in these verses. Alternate translation: “In the end,” or “What I mean is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 12 27 i8i6 figs-metaphor ὑμεῖς…ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους 1 Now you are Here Paul speaks as if believers were **members**, or body parts, that together make up **the body of Christ**. By speaking in this way, he applies everything he has said in [12:12–26](../12/12.md) about “bodies” to the church, and he emphasizes the unity of the church. Paul used **body** language throughout this whole paragraph, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “it is as if you are the body of Christ and individually members of it” or “you function as the body of Christ, and individually you function as members of it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 27 gul0 translate-unknown μέλη ἐκ μέρους 1 Now you are Here, **individually** refers to how specific people are **members** of the **body of Christ**. In other words, discrete people can each be considered a “member”. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities in which they participate. Alternate translation: “each one of you is a member of it” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -1747,18 +1747,18 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 28 unh1 translate-unknown ἀντιλήμψεις 1 those who provide helps Here, **helps** could refer to: (1) acts that help other people. Alternate translation: “helpful deeds” (2) service that **helps** the church, which would include administrative work and distributing aid to those in need. Alternate translation: “supporting the church” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 28 hoxw figs-abstractnouns κυβερνήσεις 1 those who provide helps If your language does not use an abstract noun for the idea behind **administration**, you could express the idea by using an adjective such as “administrative” or a verb such as “lead” or “direct.” Alternate translation: “administrative skills” or “the ability to lead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 28 w726 translate-unknown γένη γλωσσῶν 1 those who have various kinds of tongues Here, **various kinds of tongues** has the same meaning it had in [12:10](../12/10.md). Translate it the same way you did there. (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 28 ovh9 figs-metonymy γλωσσῶν 1 those who have various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 12 28 ovh9 figs-metonymy γλωσσῶν 1 those who have various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 29 aq64 figs-rquestion μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις? 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they are not” or “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all {are} apostles. Not all {are} prophets. Not all {are} teachers. Not all {do} miracles.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 12 29 gryp figs-ellipsis μὴ πάντες δυνάμεις 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Here, unlike with the other questions in the verse, supplying **are** does not make sense. Paul is not saying that **Not all** “are” **miracles**. Rather, he is saying that **Not all** perform **miracles**. You could supply a comparable word that refers to “performing” **miracles**. Alternate translation: “Not all {perform} miracles, {do they}” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 30 p919 figs-rquestion μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν? 1 Do all of them have gifts of healing? Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 12 30 x1ha figs-metonymy γλώσσαις 1 Do all of them have gifts of healing? Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 12 30 x1ha figs-metonymy γλώσσαις 1 Do all of them have gifts of healing? Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 30 ab9e figs-explicit διερμηνεύουσιν 1 interpret Here Paul is speaking about the same “gift” that he mentioned in [12:10](../12/10.md) as “the interpretation of tongues.” He does not mention what the person “interprets” here because he knows that the Corinthians will infer that he is speaking about the **tongues** in the previous question. If your readers would not infer what the person “interprets,” you could state it explicitly. Alternate translation: “interpret tongues, do they” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 31 vb1m figs-imperative ζηλοῦτε 1 earnestly desire the greater gifts. Here, **earnestly desire** could be: (1) a command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 12 31 jjly figs-irony τὰ χαρίσματα τὰ μείζονα 1 earnestly desire the greater gifts. Here, **greater** could indicate: (1) what Paul thinks are **greater gifts**, which would be the ones that most benefit other believers. Alternate translation: “the gifts that are greater” or “the gifts that help others” (2) what the Corinthians think are the **greater gifts**, which Paul may disagree with. The Corinthians would probably include speaking in tongues as a **greater gift**. If you choose this option, you will need to express **earnestly desire** as a statement, not as an imperative. Alternate translation: “what you think are greater gifts” (See: [[rc://en/ta/man/translate/figs-irony]]) 1CO 12 31 r4hl figs-pastforfuture ὑμῖν δείκνυμι 1 earnestly desire the greater gifts. Here Paul introduces what he will tell the Corinthians in the next chapter. Use a natural verb tense in your language for referring to what a person is about to say. Alternate translation: “I am going to show you” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 13 intro abcg 0 # 1 Corinthians 13 General Notes

## Structure and Formatting

8. On spiritual gifts (12:1–14:40)
* The necessity of love (13:1–3)
* The characteristics of love (13:4–7)
* The enduring nature of love (13:8–13)

## Special Concepts in this Chapter

### Love

Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])

## Important Figures of Speech in this Chapter

### Hypothetical situations

In [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])

### Personification

In [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])

### Child analogy

In [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate.

## Other Possible Translation Difficulties in this Chapter

### Non-exhaustive lists

In [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.

### First-person singular and plural

In [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first-person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 13 1 n8lm figs-hypo ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω 1 Connecting Statement: Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **speak with tongues of men and of angels** but also that he did **not have love**. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without **love**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose that I could speak with the tongues of men and of angels, but also suppose that I did not have love.” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 13 1 cm2n figs-metonymy ταῖς γλώσσαις 1 the tongues of … angels Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 13 1 cm2n figs-metonymy ταῖς γλώσσαις 1 the tongues of … angels Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 13 1 axzw translate-unknown ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων 1 the tongues of … angels Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 1 oucm figs-abstractnouns ἀγάπην…μὴ ἔχω 1 the tongues of … angels If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 1 k2gk figs-metaphor γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 I have become a noisy gong or a clanging cymbal Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that **tongues** without **love** are noisy, like an instrument, but they do not actually help others. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -1784,7 +1784,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful in its self-centeredness. If your readers would misunderstand **rude**, you could use a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good for oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If your readers would misunderstand **it does not seek its own**, you could use a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 13 5 xt3v figs-activepassive οὐ παροξύνεται 1 It is not easily angered If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **angered** rather than focusing on the one provoking them. If you must state who did the action, you could use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If your readers would misunderstand **keep a count of wrongs**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If your readers would misunderstand **keep a count of wrongs**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 6 wl5y figs-personification οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 Connecting Statement: Here, just like in [13:4–5](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 13 6 tpz6 figs-doublenegatives οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth Here Paul uses two negative words, **not** and **unrighteousness**, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use one positive word. If you do so, you will have to make the second half a connection instead of a contrast. Alternate translation: “It rejoices in righteousness and in the truth” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) 1CO 13 6 koaf figs-abstractnouns ἐπὶ τῇ ἀδικίᾳ 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth If your language does not use an abstract noun for the idea behind **unrighteousness**, you could express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “unrighteous acts” or “in what people do unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -1798,7 +1798,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 8 sb1a figs-litotes οὐδέποτε πίπτει 1 Connecting Statement: Here Paul uses two negative words, **never** and **fails**, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use a strong positive word. Alternate translation: “always keeps going” or “love always continues” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 13 8 jlan grammar-connect-condition-fact εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται 1 Connecting Statement: Here Paul uses the conditional form to identify what he is speaking about. He does not think that **prophecies**, **tongues**, and **knowledge** are possibilities. He thinks that they all exist, but he uses **if** to identify each one as the topic of the rest of the clause. If your readers would misunderstand Paul’s use of **if** here, you could express the idea by using a contrast word such as “although” or by simplifying the clauses so that they do not use **if**. Alternate translation: “although {there are} prophecies, they will pass away; although {there are} tongues, they will cease; although {there is} knowledge, it will pass away” or “prophecies will pass away; tongues will cease; knowledge will pass away” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 13 8 ytoy figs-ellipsis εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται. 1 Connecting Statement: Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “there are” or “there is.” Since English does need these words in the first clause, the ULT supplies them. You could supply them in just the first clause or in all of the clauses. Alternate translation: “if {there are} prophecies, they will pass away; if {there are} tongues, they will cease; if {there is} knowledge, it will pass away” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 13 8 ahfm figs-metonymy γλῶσσαι 1 Connecting Statement: Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “special languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 13 8 ahfm figs-metonymy γλῶσσαι 1 Connecting Statement: Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If your readers would misunderstand that tongues is a way of speaking about “languages,” you could use a comparable term or express the idea nonfiguratively. Alternate translation: “special languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 13 8 wvjp translate-unknown γλῶσσαι 1 Connecting Statement: Here, **tongues** has the same meaning it had in [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md); [13:1](../13/01.md). Translate it the same way you did in those verses. (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 8 lvov figs-abstractnouns γνῶσις, καταργηθήσεται 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “secret things that people know, they will pass away” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 9 ntg7 grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If your readers would misunderstand **For**, you could use a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -1806,14 +1806,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 10 ezjx figs-metaphor ἔλθῃ τὸ τέλειον 1 Connecting Statement: Here Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (see [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. The time when **the perfect comes** will be when Jesus comes back. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 10 rt4m figs-explicit τὸ τέλειον, τὸ ἐκ μέρους 1 Connecting Statement: Here, **that which {is} partial** refers back to the “knowing” and “prophesying” in [13:9](../13/09.md). The phrase **the perfect** contrasts with **partial**, so **the perfect** refers to full knowledge and experience of God and of what God says. If your readers would misunderstand what **perfect** and **partial** refer to, you could express the idea more explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 11 tn5r figs-123person ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul uses the first person **I** to describe himself as an example, but he implies that most people experience what he describes here. If your readers would misunderstand **I**, you could use a form that provides a general example. Alternate translation: “When people were children, they spoke like children, they thought like children, they reasoned like children. When they became adults, they put away childish things” (See: [[rc://en/ta/man/translate/figs-123person]]) -1CO 13 11 dx63 figs-parallelism ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος 1 Connecting Statement: Here Paul repeats **like a child** and the same structure in three straight clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 13 11 dx63 figs-parallelism ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος 1 Connecting Statement: Here Paul repeats **like a child** and the same structure in three consecutive clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 13 11 msy8 γέγονα ἀνήρ 1 Connecting Statement: Alternate translation: “I became an adult” -1CO 13 11 sp79 figs-metaphor κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul speaks as if he took **childish things** and **put** them **away** in a box or a closet. He means that he stopped doing **childish things**, such as “speaking,” “thinking,” or “reasoning” **like a child**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 11 sp79 figs-metaphor κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul speaks as if he took **childish things** and **put** them **away** in a box or a closet. He means that he stopped doing **childish things**, such as “speaking,” “thinking,” or “reasoning” **like a child**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 12 w2eu figs-explicit βλέπομεν 1 now we see Here Paul does not state what it is that **we see**. The Corinthians would have inferred that he meant that **we see** God. If your readers would misunderstand this implication, you could express the idea explicitly. Alternate translation: “we see God” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 12 mtw1 figs-metaphor δι’ ἐσόπτρου ἐν αἰνίγματι 1 now we see Here Paul speaks as if **we** were looking at **a mirror** and could see a reflection **unclearly**. With this metaphor, Paul could be expressing the idea: (1) that **now** we can **see** God only indirectly, like a reflection **in a mirror** is an indirect image. Alternate translation: “an indirect reflection of God, as if we were looking in a mirror” (2) that **now** we can only **see** some things about God, like a **mirror** only imperfectly reflects an image. Alternate translation: “imperfectly, as if we were looking at a vague reflection in a mirror” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 12 bn3h translate-unknown δι’ ἐσόπτρου 1 For now we see indirectly in a mirror In Paul’s culture, **a mirror** was often made of polished metal. Often, these mirrors were relatively high quality and could reflect images well. Use a word in your language that describes something that reflects an image. Alternate translation: “in a looking glass” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 13 12 xx1g figs-ellipsis τότε δὲ πρόσωπον 1 but then face to face Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**we see**). If your language does need these words, you can supply them from that clause, but in the future tense. Alternate translation: “but then, we will see face” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 13 12 tjq9 figs-idiom τότε δὲ πρόσωπον πρὸς πρόσωπον 1 Here, **face to face** identifies an action or situation as something that takes place in person. In other words, a person can actually see the other person’s **face**. If your readers would misunderstand **face to face**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “but then, eye to eye” or “but then, in God’s direct presence” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 13 12 tjq9 figs-idiom τότε δὲ πρόσωπον πρὸς πρόσωπον 1 Here, **face to face** identifies an action or situation as something that takes place in person. In other words, a person can actually see the other person’s **face**. If your readers would misunderstand **face to face**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “but then, eye to eye” or “but then, in God’s direct presence” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 13 12 x54w figs-explicit τότε -1 Here, **then** refers to the time when Jesus comes back and what happens after that. If your readers would misunderstand what **then** refers to, you could state it explicitly. Alternate translation: “then, when Jesus returns, … then, when Jesus returns,” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 12 mgd5 writing-pronouns ἄρτι γινώσκω ἐκ μέρους; τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην 1 Here Paul switches from first-person plural to first-person singular. Since he is using himself as an example for every believer, there is no special meaning behind the switch. Rather, Paul changes from plural to singular because it was good style in his culture. If your readers would misunderstand the change from plural to singular, you could express this verse in first-person plural as well, or you could include words that clarify that Paul is using himself as an example. Alternate translation: “Now I, for example, know in part, but then I will know fully, just as I also have been fully known” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 13 12 qp7g figs-explicit γινώσκω…ἐπιγνώσομαι 1 I will know fully Again, Paul does not state what it is that **I know**. The Corinthians would have inferred that he meant that **I know** God. If your readers would misunderstand this implication, you could express the idea explicitly. Alternate translation: “I know God … I will know God fully” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1826,8 +1826,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 13 iw8o figs-ellipsis πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 13 pw69 figs-abstractnouns ἡ ἀγάπη 1 faith, hope, and love If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “{is} loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 intro abch 0 # 1 Corinthians 14 General Notes

## Structure and Formatting

8. On spiritual gifts (12:1–14:40)
* Prophecy is superior to tongues in the church (14:1–25)
* Order in the church (14:26–40)

Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).

## Special Concepts in this Chapter

### Prophecy

When Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])

### Tongues

In this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])

### Interpreting tongues

Paul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])

### The ungifted

In [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers.

## Important Figures of Speech in this Chapter

### Rhetorical questions

In [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### Building up

In [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it was “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea non-figuratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])

### Hypothetical examples

Many times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])

### Children metaphor

In [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adults. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor non-figuratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other Possible Translation Difficulties in this Chapter

### Holy Spirit or human spirit?

In [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or non-physical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])

### Musical intruments

In [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones that Paul refers to. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])

### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)

In [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.”

### Function of [14:33b](../14/33.md)

The clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST.

### The details of [14:34–35](../14/34.md)

In [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. -1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it was “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Children metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adults. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical intruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones that Paul refers to. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. +1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 14 1 x938 translate-unknown ζηλοῦτε 1 Pursue love Here, to **be zealous for** something means that one seeks after it or desires it. If your readers would misunderstand **be zealous for**, you could use a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -1835,24 +1835,24 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 2 bdhf grammar-connect-logic-result γὰρ 1 especially that you may prophesy Here, **For** introduces the reasons why Paul wants the Corinthians to especially desire to prophesy. These reasons are found in [14:2–4](../14/02.md). If your readers would misunderstand **For**, you could use a comparable way to introduce reasons for a claim. Alternate translation: “Here is why you should be zealous for prophecy:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 14 2 ii60 figs-genericnoun ὁ…λαλῶν γλώσσῃ 1 especially that you may prophesy Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 2 ftxf translate-unknown γλώσσῃ 1 especially that you may prophesy Here and throughout this chapter, translate **tongue** and “tongues” as you did in [13:1](../13/01.md), [8](../13/08.md). (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 14 2 q21u figs-gendernotations ἀνθρώποις…δὲ λαλεῖ 1 especially that you may prophesy Although the words **men** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand this, you could use a non-gendered word or refer to both genders. Alternate translation: “to humans … but he or she speaks” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 2 q21u figs-gendernotations ἀνθρώποις…δὲ λαλεῖ 1 especially that you may prophesy Although the words **men** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand this, you could use a nongendered word or refer to both genders. Alternate translation: “to humans … but he or she speaks” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 2 uvxu figs-abstractnouns μυστήρια 1 especially that you may prophesy If your language does not use an abstract noun for the idea behind **mysteries**, you could express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “mysterious words” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 2 oiai πνεύματι 1 especially that you may prophesy Here, **spirit** could refer to: (1) the Holy Spirit, which enables or empowers the person to speak in the **tongue**. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit” (2) the person’s spirit, which refers to the interior life of a person. It is from this interior life that the **tongue** originates. Alternate translation: “in his spirit” 1CO 14 3 iw24 figs-genericnoun ὁ…προφητεύων 1 to build them up Paul is speaking of people “who prophesy” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 14 3 up3s figs-gendernotations ἀνθρώποις 1 to build them up Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “to humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 3 r1nx figs-metaphor οἰκοδομὴν 1 to build them up Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [8:1](../08/01.md). Alternate translation: “for growth” or “for edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 3 up3s figs-gendernotations ἀνθρώποις 1 to build them up Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “to humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 3 r1nx figs-metaphor οἰκοδομὴν 1 to build them up Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in [8:1](../08/01.md). Alternate translation: “for growth” or “for edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 3 zv5l figs-doublet παράκλησιν, καὶ παραμυθίαν 1 to build them up Here, **encouragement** refers primarily to “encouraging” others to act or think in a specific way. On the other hand, **consolation** refers primarily to “comforting” others in grief or pain. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you could use one general word for “exhortation” or **encouragement**. Alternate translation: “exhortation” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 14 3 ypx0 figs-abstractnouns παράκλησιν, καὶ παραμυθίαν 1 to build them up If your language does not use abstract nouns for the ideas behind **encouragement** and **consolation**, you could express the ideas by using verbs such as “encourage” and “console.” Alternate translation: “encouraging and consoling” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 4 k612 figs-genericnoun ὁ λαλῶν γλώσσῃ…ὁ…προφητεύων 1 builds up Here, just as in [14:2–3](../14/02.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “Anyone who speaks in a tongue … anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 14 4 b2mg figs-metaphor ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ 1 builds up Just as in [14:3](../14/03.md), Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **The one who speaks in a tongue** helps himself or herself become stronger and more mature, while **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 4 b2mg figs-metaphor ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ 1 builds up Just as in [14:3](../14/03.md), Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **The one who speaks in a tongue** helps himself or herself become stronger and more mature, while **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 5 f1sh figs-ellipsis μᾶλλον δὲ ἵνα 1 Now the one who prophesies is greater Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I desire**). If your language does need these words, you can supply them from that clause. Alternate translation: “but I desire even more that” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 5 z5my figs-genericnoun ὁ προφητεύων…ὁ λαλῶν γλώσσαις 1 Now the one who prophesies is greater Here, just as in [14:4](../14/04.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 5 o0b6 figs-explicit μείζων 1 Now the one who prophesies is greater Here, **greater** indicates that **the one who prophecies** does something that is more important and helpful than **the one who speaks in tongues**. It does not mean that God cares about the person **who prophesies** more than the person **who speaks in tongues**. If you readers would misunderstand **greater**, you could state explicitly how or in what way the person is **greater**. Alternate translation: “does something more useful” or “does what is more valuable” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 5 u9oq figs-infostructure ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 Now the one who prophesies is greater The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one who prophesies is greater than the one who speaks in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 5 g9k1 grammar-connect-exceptions ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 he would interpret If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. If you use this alternate translation, you may need to remove the parentheses. Alternate translation: “and does not interpret, because it is only when he interprets that the church receives building up” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 14 5 ut9b writing-pronouns διερμηνεύῃ 1 he would interpret Here, **he** could refer back specifically to **the one who speaks in tongues**, but it does not have to do so. The word **he** could refer to anyone who can **interpret**, not just the person who is speaking **in tongues**. If your readers would misunderstand that **he** refers to anyone, you could express the idea more clearly. Alternate translation: “he or somebody else would interpret” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 14 5 pmzu figs-gendernotations διερμηνεύῃ 1 he would interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she would interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 5 o7ok figs-metaphor οἰκοδομὴν 1 he would interpret Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who speaks in tongues** and also “interprets” helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:3](../14/03.md). Alternate translation: “growth” or “edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 5 pmzu figs-gendernotations διερμηνεύῃ 1 he would interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she would interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 5 o7ok figs-metaphor οἰκοδομὴν 1 he would interpret Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who speaks in tongues** and also “interprets” helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in [14:3](../14/03.md). Alternate translation: “growth” or “edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 6 fxhx grammar-connect-words-phrases νῦν δέ, ἀδελφοί 1 how will I benefit you? Here, **But now** introduces what Paul thinks is true. The word **now** does not refer to time here. If your readers would misunderstand **But now**, you could use a word or phrase that introduces what a person thinks is true. Alternate translation: “As it is, brothers,” or “But what is true, brothers, is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 14 6 oemv figs-gendernotations ἀδελφοί 1 how will I benefit you? Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 6 jndd figs-123person ἔλθω…ὠφελήσω…λαλήσω 1 how will I benefit you? Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person. Alternate translation: “somebody comes … will he or she benefit … he or she speaks” or “people come … will they benefit … they speak” (See: [[rc://en/ta/man/translate/figs-123person]]) @@ -1897,11 +1897,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 12 oel4 figs-ellipsis οὕτως καὶ ὑμεῖς 1 try to excel in the gifts that build up the church Here Paul omits some words that your language may need to make a complete thought. If your language does need these words, you could supply a phrase such as “should act in this way.” Alternate translation: “So also you should behave in the following way:” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 12 f6vn figs-idiom ζητεῖτε ἵνα περισσεύητε 1 try to excel in the gifts that build up the church Here, **seek that you would abound** refers to desiring to have more of something. If your readers would misunderstand this construction, you could use a comparable phrase that indicates a desire to have or do more. Alternate translation: “desire to overflow with them” or “endeavor to gain more of them” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 12 di2n figs-possession πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας 1 try to excel in the gifts that build up the church Here Paul uses the possession form to speak about **building up** that affects the **church**. If your readers would misunderstand this form, you could express the idea by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you can build up the church” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 14 12 j1h7 figs-metaphor τὴν οἰκοδομὴν 1 try to excel in the gifts that build up the church Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 12 j1h7 figs-metaphor τὴν οἰκοδομὴν 1 try to excel in the gifts that build up the church Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 13 dsve figs-imperative ὁ λαλῶν γλώσσῃ, προσευχέσθω 1 interpret Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 13 j87g figs-genericnoun ὁ λαλῶν γλώσσῃ 1 interpret Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 13 yjos figs-ellipsis διερμηνεύῃ 1 interpret Here Paul omits what the person is going to **interpret** since he already stated it in the previous clause (**a tongue**). If you need to specify what the person will **interpret**, you could include a reference to the **tongue** here. Alternate translation: “he might interpret it” or “he might interpret what he said in the tongue” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 14 13 a378 figs-gendernotations διερμηνεύῃ 1 interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 13 a378 figs-gendernotations διερμηνεύῃ 1 interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 14 yi43 grammar-connect-condition-hypothetical ἐὰν προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου 1 my mind is unfruitful Here Paul uses the conditional form to show that praying **in a tongue** leads to the **spirit** praying but the **mind** being **unfruitful**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **If** statement in a way that does show the relationship. Alternate translation: “Whenever I pray in a tongue, my spirit” or “Suppose that I pray in a tongue. Then, my spirit” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 14 14 tfy0 figs-123person προσεύχωμαι…μου…μου 1 my mind is unfruitful Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “somebody would pray … his or her … his or her” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 14 gph1 τὸ πνεῦμά μου προσεύχεται 1 my mind is unfruitful Here, **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “my inner spiritual being prays” or “my heart prays” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “the Holy Spirit prays with my spirit” or “the Holy Spirit directs my inner spiritual being in prayer” @@ -1915,7 +1915,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 16 crew figs-explicit εὐλογῇς πνεύματι 1 you praise God … you are giving thanks … you are saying Here Paul is speaking about someone who is using **the spirit** only and not the “mind” to speak in “tongues.” If your readers would misunderstand that this is what Paul is talking about, you could state it more explicitly. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 gi1q πνεύματι 1 you praise God … you are giving thanks … you are saying Just as in [4:14–15](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the mind but that is not somehow superior or closer to God. Alternate translation: “with your inner spiritual being” or “with your heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “by the power of the Holy Spirit” or “as the Holy Spirit directs your inner spiritual being” 1CO 14 16 r4w5 figs-rquestion ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν? 1 how will the outsider say “Amen” … saying? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here Paul speaks as if there was a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here Paul speaks as if there was a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 16 g36b figs-genericnoun ὁ ἀναπληρῶν 1 how will the outsider say “Amen” … saying? Paul is speaking of people who “fill” **the place of the ungifted** in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who fills” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 16 j3e3 translate-unknown τοῦ ἰδιώτου 1 the ungifted Here, **the ungifted** could refer to: (1) any person who does not understand the “tongue” in the person is speaking. Alternate translation: “of the one who does not understand tongues” or “of the uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “of the outsider” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 16 ev63 figs-explicit ἐρεῖ, τὸ ἀμήν, ἐπὶ 1 say “Amen” Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If your readers would misunderstand **Amen** or why people would say it, you could express the idea by using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: [[rc://en/ta/man/translate/figs-explicit]]) From b2cfe82119cb47a55b3ffd82ac86064df5b0d8a3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:00:58 +0000 Subject: [PATCH 036/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 52 ++++++++++++++++++++++++------------------------ 1 file changed, 26 insertions(+), 26 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 8d00d5cf8d..a85f729923 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1921,18 +1921,18 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 16 ev63 figs-explicit ἐρεῖ, τὸ ἀμήν, ἐπὶ 1 say “Amen” Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If your readers would misunderstand **Amen** or why people would say it, you could express the idea by using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 i6o5 figs-explicit ἐπὶ τῇ σῇ εὐχαριστίᾳ 1 say “Amen” Here, **your thanksgiving** refers back to what the person said when they were “blessing” **with the spirit**. Paul uses a different word here, but they mean basically the same thing. If your readers would misunderstand **thanksgiving**, you could translate this phrase so that it clearly refers back to **bless with the spirit**. Alternate translation: “at what you said” or “at your blessing” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 jxn4 figs-abstractnouns ἐπὶ τῇ σῇ εὐχαριστίᾳ 1 say “Amen” If your language does not use an abstract noun for the idea behind **thanksgiving**, you could express the idea by using a verb such as “thank.” Alternate translation: “at how you thanked God” or “at what you thanked God for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 16 m0x2 figs-gendernotations οὐκ οἶδεν 1 say “Amen” Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 16 m0x2 figs-gendernotations οὐκ οἶδεν 1 say “Amen” Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 17 a7wr figs-yousingular σὺ μὲν…εὐχαριστεῖς 1 you certainly give Here Paul continues to use one of the Corinthians as an example. Because of this, **you** in this verse is singular. If your readers would misunderstand the second-person singular here, you could instead use a second-person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, certainly give thanks” (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 14 17 cgls figs-genericnoun ὁ ἕτερος 1 you certainly give Paul is speaking of **other** people in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 14 17 w25k figs-metaphor ὁ ἕτερος οὐκ οἰκοδομεῖται 1 the other person is not built up Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 17 w25k figs-metaphor ὁ ἕτερος οὐκ οἰκοδομεῖται 1 the other person is not built up Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 17 m7cj figs-activepassive ὁ ἕτερος οὐκ οἰκοδομεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who **is not built up** rather than emphasizing the person who is not doing the building up. If you must state who did the action, Paul implies that “you” did it. Alternate translation: “you do not build up the other person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 18 t27e figs-ellipsis πάντων ὑμῶν 1 Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**speak in tongues**). If your language does need these words, you can supply them from that clause. Alternate translation: “all of you speak in tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 19 w4pr figs-metaphor ἐν ἐκκλησίᾳ 1 than ten thousand words in a tongue Here, **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 19 jht9 translate-numbers πέντε 1 than ten thousand words in a tongue Here Paul refers to **five** words to indicate just a few words in contrast to the **myriads** he will mention later on in the verse. There is no special significance to the number **five**. If your readers would misunderstand and think that **five** is a special number, you could use a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: [[rc://en/ta/man/translate/translate-numbers]]) 1CO 14 19 nzby figs-infostructure ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ 1 than ten thousand words in a tongue If your language would naturally state the rest of the comparison before the purpose, you could rearrange these clauses. You may need to start a new sentence when you express the purpose. Alternate translation: “than myriads of words in a tongue. That way, I might also instruct others” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 19 cbw8 figs-hyperbole μυρίους λόγους 1 than ten thousand words in a tongue Here, much like in [4:15](../04/15.md), **myriads of words** is an exaggeration that the Corinthians would have understood to mean a large number of **words**. If that would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 14 20 luu4 figs-gendernotations ἀδελφοί 1 General Information: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul thus wants the Corinthians not to be like children by avoiding knowing very little in their **thinking**. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a non-figurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 20 luu4 figs-gendernotations ἀδελφοί 1 General Information: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a no-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul thus wants the Corinthians not to be like children by avoiding knowing very little in their **thinking**. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a nonfigurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 20 i2w1 figs-infostructure ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε 1 do not be children in your thinking If your language would naturally express the contrast before the comparison, you could move the clause about being **mature** before the clause about being **childlike**. Alternate translation: “Rather, become mature in the thoughts, and only be childlike in evil” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 20 y2og τῇ κακίᾳ 1 do not be children in your thinking Alternate translation: “about evil” 1CO 14 21 jx6l figs-activepassive ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “In the law someone wrote” or “They wrote in the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -1962,23 +1962,23 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 24 ihkk figs-go εἰσέλθῃ 1 he would be convicted by all and examined by all Your language may say “might go in” rather than **might come in** in this situation. Use whatever form is natural. Alternate translation: “might go in” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 24 xxy5 figs-parallelism ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all Here Paul uses the same words and structure twice, only changing the verb. He does this to emphasize how the “prophecy” affects the **unbeliever or ungifted person**. If your language does not use repetition for emphasis, and if your readers might be confused why Paul repeats himself, you could combine these two clauses into one. Alternate translation: “he is confronted by all” or “he is convicted and examined by all” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 24 izrj figs-activepassive ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to emphasize the person who is **convicted** or **examined** rather than emphasizing the **all** that is doing the actions. Alternate translation: “all convict him, all examine him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 14 24 gr05 figs-gendernotations ἐλέγχεται…ἀνακρίνεται 1 he would be convicted by all and examined by all Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she is convicted … he or she is examined” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 24 gr05 figs-gendernotations ἐλέγχεται…ἀνακρίνεται 1 he would be convicted by all and examined by all Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she is convicted … he or she is examined” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 24 iprk ὑπὸ πάντων -1 he would be convicted by all and examined by all Here, **all** could refer to: (1) everything that the people who **prophesy** are saying. Alternate translation: “by all that is said … by all that is said” or “by all the words … by all the words” (2) **they all** who are prophesying. Alternate translation: “by all who are prophesying … by all who are prophesying” -1CO 14 25 ma47 figs-metonymy τὰ κρυπτὰ τῆς καρδίας αὐτοῦ 1 The secrets of his heart would be revealed In Paul’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand that meaning of **heart**, you could refer to the place where humans think in your culture or express the idea non-figuratively. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 14 25 l62f figs-metaphor τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται 1 Here Paul speaks as if **the secrets of his heart** were invisible objects that could **become visible**. He speaks in this way to indicate that others now know **the secrets** as much as if they saw them **become visible**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the secrets of his heart become known” or “the secrets of his heart are revealed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 14 25 w31w figs-idiom πεσὼν ἐπὶ πρόσωπον 1 he would fall on his face and worship God In Paul’s culture, “falling” **on** one’s **face** refers to kneeling down and putting one’s **face** close to the ground. This was a position used to show respect and sometimes worship. If your readers would misunderstand **having fallen on {his} face**, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea non-figuratively. Alternate translation: “having bowed down” or “kneeling to show respect” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 14 25 q5ee figs-gendernotations αὐτοῦ…πρόσωπον, προσκυνήσει 1 he would fall on his face and worship God Although **his** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **his** and **he**, you could use non-gendered words or refer to both genders. Alternate translation: “his or her … {his or her} face, he or she will worship” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 25 ma47 figs-metonymy τὰ κρυπτὰ τῆς καρδίας αὐτοῦ 1 The secrets of his heart would be revealed In Paul’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand that meaning of **heart**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 14 25 l62f figs-metaphor τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται 1 Here Paul speaks as if **the secrets of his heart** were invisible objects that could **become visible**. He speaks in this way to indicate that others now know **the secrets** as much as if they saw them **become visible**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the secrets of his heart become known” or “the secrets of his heart are revealed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 25 w31w figs-idiom πεσὼν ἐπὶ πρόσωπον 1 he would fall on his face and worship God In Paul’s culture, “falling” **on** one’s **face** refers to kneeling down and putting one’s **face** close to the ground. This was a position used to show respect and sometimes worship. If your readers would misunderstand **having fallen on {his} face**, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea nonfiguratively. Alternate translation: “having bowed down” or “kneeling to show respect” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 14 25 q5ee figs-gendernotations αὐτοῦ…πρόσωπον, προσκυνήσει 1 he would fall on his face and worship God Although **his** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **his** and **he**, you could use nongendered words or refer to both genders. Alternate translation: “his or her … {his or her} face, he or she will worship” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 25 tou0 figs-quotations ἀπαγγέλλων, ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστιν 1 he would fall on his face and worship God If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “declaring that God is really among you” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 14 26 bv9k figs-rquestion τί οὖν ἐστιν, ἀδελφοί? 1 What is tp be then, brothers? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or a clarification. Alternate translation: “This is what it is, brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 14 26 f8ai figs-explicit τί οὖν ἐστιν 1 What is tp be then, brothers? Here Paul could be asking this question about: (1) what his argument means for the Corinthians. Alternate translation: “What then do I mean” (2) what the Corinthians should be doing. Alternate translation: “What then should you do” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 26 b79h figs-gendernotations ἀδελφοί 1 What is tp be then, brothers? Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 26 b79h figs-gendernotations ἀδελφοί 1 What is tp be then, brothers? Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 26 ke1q figs-go συνέρχησθε 1 What is tp be then, brothers? Here, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than **come** in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you arrive together” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 26 qgao writing-pronouns ἕκαστος 1 What is tp be then, brothers? Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **when you come together**. If your readers would misunderstand **each one**, you could use a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “any one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm, or a teaching, or a revelation, or a tongue, or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 26 qsx0 figs-abstractnouns ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you could express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 26 dy8d figs-explicit ἑρμηνίαν 1 What is tp be then, brothers? Here, just as in [12:10](../12/10.md), **interpretation** refers specifically to interpreting **a tongue**. If your readers would misunderstand what the **interpretation** is about, you could state explicitly that it is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 26 xzz2 figs-imperative πάντα πρὸς οἰκοδομὴν γινέσθω 1 interpretation Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 14 26 fnba figs-metaphor οἰκοδομὴν 1 interpretation Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:12](../14/12.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 26 fnba figs-metaphor οἰκοδομὴν 1 interpretation Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in [14:12](../14/12.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 26 jvgw figs-explicit πρὸς οἰκοδομὴν 1 interpretation Here the Corinthians would have understood Paul to mean that the **building up** applies to other believers. If your readers would not infer this, you could state it explicitly. Alternate translation: “for building up believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 27 u8ew grammar-connect-condition-fact εἴτε 1 and each one in turn Paul is speaking as if someone “speaking” **in a tongue** was a hypothetical possibility, but he knows that someone often does “speak” **in a tongue**. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 27 gqdr figs-ellipsis κατὰ 1 and each one in turn Here Paul omits some words that may be required in your language to make a complete thought. English needs these words, so the ULT has supplied them in brackets. If your language also needs these words, you could use these or similar ones. Alternate translation: “{this should be done} by” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -1990,7 +1990,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 28 rlag grammar-connect-condition-fact ἐὰν 1 must interpret Much like in [14:27](../14/27.md), Paul is speaking as if **an interpreter** not being present was a hypothetical possibility, but he knows that sometimes this is true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 28 bkc6 figs-explicit διερμηνευτής 1 must interpret Here, much like in [14:26–27](../14/26.md), **interpreter** refers specifically to someone who can interpret a tongue. If your readers would misunderstand what the **interpreter** does, you could state explicitly that the person “interprets” the tongue. Alternate translation: “an interpreter for the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 znt9 figs-extrainfo μὴ ᾖ διερμηνευτής 1 must interpret Just as in [14:27](../14/27.md), the **interpreter** could be someone who speaks in tongues or some other person. If possible, you should translate **an interpreter** in such a way that it could refer to one of the people speaking in a tongue or to someone else. Alternate translation: “no one can interpret” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 14 28 u0ia figs-gendernotations σιγάτω…ἑαυτῷ…λαλείτω 1 must interpret Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **him** and **himself**, you could use non-gendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 28 u0ia figs-gendernotations σιγάτω…ἑαυτῷ…λαλείτω 1 must interpret Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **him** and **himself**, you could use nongendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 28 c2wj figs-imperative σιγάτω…λαλείτω 1 must interpret Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 28 nzye figs-explicit σιγάτω…λαλείτω 1 must interpret Here, **let him be silent** and **let him speak** refer specifically to speaking in “tongues.” They do not refer in general to any speaking **in church**. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “let him not speak the tongue … let him speak the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 pqky figs-metaphor ἐν ἐκκλησίᾳ 1 must interpret Here, just as in [14:19](../14/19.md), **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -2011,7 +2011,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 31 xr69 figs-idiom καθ’ ἕνα 1 prophesy one by one Here, **one by one** means that people do something one after the other or in order. If your readers would misunderstand **one by one**, you could use a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “in turn” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 31 nrq1 figs-activepassive πάντες παρακαλῶνται 1 all may be encouraged If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person who is **encouraged** instead of the person doing the encouraging. If you must state who does the action, Paul implies that the ones who **prophesy** do it. Alternate translation: “the prophets may encourage all” or “the prophecies may encourage all” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 32 rcat figs-activepassive πνεύματα προφητῶν, προφήταις ὑποτάσσεται 1 all may be encouraged If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the **spirits** rather than focusing on the **prophets** If you must state who does the action, Paul implies that **prophets** do it. Alternate translation: “prophets subject the spirits of prophets” or “prophets govern the spirits of prophets” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 14 32 o950 translate-unknown πνεύματα προφητῶν…ὑποτάσσεται 1 all may be encouraged Here, **the spirits of the prophets** could refer to: (1) the “spiritual” gift that the **prophets** have by the power of the Holy Spirit. This is supported by [14:12](../14/12.md), where the word that is here translated **spirits** is there translated “spiritual gifts.” Alternate translation: “the spiritual gifts of prophets are subject to” or “what the Holy Spirit enables prophets to do is subject to” (2) the **spirits** that are part of the **prophets**, that is, their inner life or non-physical parts. Alternate translation: “how the prophets act is subject to” or “the minds of prophets are subject to” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 14 32 o950 translate-unknown πνεύματα προφητῶν…ὑποτάσσεται 1 all may be encouraged Here, **the spirits of the prophets** could refer to: (1) the “spiritual” gift that the **prophets** have by the power of the Holy Spirit. This is supported by [14:12](../14/12.md), where the word that is here translated **spirits** is there translated “spiritual gifts.” Alternate translation: “the spiritual gifts of prophets are subject to” or “what the Holy Spirit enables prophets to do is subject to” (2) the **spirits** that are part of the **prophets**, that is, their inner life or nonphysical parts. Alternate translation: “how the prophets act is subject to” or “the minds of prophets are subject to” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 32 cli1 προφήταις 1 all may be encouraged Here, **prophets** could refer to (1) the same **prophets** who have **the spirits**. In this case, **prophets** control their own **spirits**. Alternate translation: “these prophets” (2) other **prophets**. In this case, some **prophets** (those who are not speaking) control the **spirits** of different **prophets** (those who are speaking). Alternate translation: “the other prophets” 1CO 14 33 iki9 grammar-connect-logic-result γάρ 1 God is not a God of confusion Here, **For** introduces the reason why “the spirits of the prophets are subject to prophets” ([14:32](../14/32.md)). Since the prophetic gift comes from God, it should fit with who God is. Since God is **not of confusion, but of peace**, so the prophetic gift must be **of peace** as well. If your readers would misunderstand **For**, you could use a word or phrase that introduces a reason or basis for a statement. Alternate translation: “You can know this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 14 33 my65 figs-infostructure οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης 1 God is not a God of confusion If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “God is of peace, not of confusion” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -2040,7 +2040,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 36 mj6b figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 the word of God Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message of God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 14 36 hdu2 figs-possession ὁ λόγος τοῦ Θεοῦ 1 the word of God Here Paul uses the possessive to describe a **word** that is: (1) from **God**. Alternate translation: “the word from God” (2) about **God**. Alternate translation: “the word about God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 37 lrzp grammar-connect-condition-fact εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might that they are “prophets” or **spiritual**, but he knows that some of them do think in this way. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -1CO 14 37 h265 figs-gendernotations δοκεῖ…ἐπιγινωσκέτω 1 he should acknowledge Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **himself** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 37 h265 figs-gendernotations δοκεῖ…ἐπιγινωσκέτω 1 he should acknowledge Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **himself** and **him**, you could use nongendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 37 ab6u figs-imperative ἐπιγινωσκέτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 37 b81a figs-pastforfuture γράφω 1 he should acknowledge Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 14 37 z0hu figs-possession Κυρίου…ἐντολή 1 he should acknowledge Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **the Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **the Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -2050,35 +2050,35 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a “command of the Lord.” If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 38 nxo7 figs-explicit ἀγνοείτω 1 he should acknowledge Here Paul does not state who is letting **him be ignorant**. He could mean: (1) that the Corinthians should **let him be ignorant**. Alternate translation: “you should let him be ignorant” (2) that God lets **him be ignorant**. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 38 cwbs translate-textvariants ἀγνοείτω 1 he should acknowledge In Paul’s language, **let him be ignorant** and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have **let him be ignorant**. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1CO 14 39 xgjw grammar-connect-logic-result ὥστε 1 do not forbid anyone from speaking in tongues Here, **So then** introduces a conclusion of the argument from [14:1–38](../14/01.md). Use a word or phrase in your language that introduces the conclusion to an argument. Alternate translation: “Therefore” or “To sum up” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 39 jvr7 τὸ λαλεῖν…γλώσσαις 1 do not forbid anyone from speaking in tongues Alternate translation: “speaking in tongues” 1CO 14 40 d7ia figs-activepassive πάντα…γινέσθω 1 But let all things be done properly and in order If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” **all things**, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 40 mrnf figs-imperative πάντα…γινέσθω 1 But let all things be done properly and in order Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 40 y5wb translate-unknown εὐσχημόνως 1 But let all things be done properly and in order Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If your readers would misunderstand **properly**, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 40 yh07 translate-unknown κατὰ τάξιν 1 But let all things be done properly and in order Here, **in order** refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand **in order**, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 intro abci 0 # 1 Corinthians 15 General Notes

## Structure and Formatting

9. On the Resurrection of the Dead (15:1–58)
* The Gospel and Resurrection (15:1–11)
* Proof of Christ’s Resurrection (15:12–34)
* The Resurrection Body (15:35–58)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the quotations from the Old Testament in [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).

## Special Concepts in this Chapter

### Denying the resurrection

In [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection.

### The resurrection of the body

Throughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to non-believers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to non-believers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])

### Adam and Christ

In [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])

### “Natural” and “spiritual” bodies

In [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])

## Important Figures of Speech in this Chapter

### Falling asleep

In [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])

### Parallelisms

In this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])

### Rhetorical questions

In [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### Hypothetical arguments

In [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things that the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])

### Farming analogy

In [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture.

## Other Possible Translation Difficulties in this Chapter

### Son subordinated to Father?

In [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])

### “Body” in the singular

In [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter.

### Common sayings

In [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 intro abci 0 # 1 Corinthians 15 General Notes\n\n## Structure and Formatting\n\n9. On the Resurrection of the Dead (15:1–58)\n * The Gospel and Resurrection (15:1–11)\n * Proof of Christ’s Resurrection (15:12–34)\n * The Resurrection Body (15:35–58)\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 [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).\n\n## Special Concepts in this Chapter\n\n### Denying the resurrection\n\nIn [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection. \n\n### The resurrection of the body\n\nThroughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to nonbelievers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to nonbelievers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])\n\n### Adam and Christ\n\nIn [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])\n\n### “Natural” and “spiritual” bodies\n\nIn [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])\n\n## Important Figures of Speech in this Chapter\n\n### Falling asleep\n\nIn [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Parallelisms\n\nIn this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Hypothetical arguments\n\nIn [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things that the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Farming analogy\n\nIn [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Son subordinated to Father?\n\nIn [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### “Body” in the singular\n\nIn [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter. \n\n### Common sayings\n\nIn [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 1 gc6n grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic that Paul will speak about for many verses. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 1 la9v γνωρίζω…ὑμῖν, ἀδελφοί 1 make known to you Paul makes it clear in the rest of the verse that this is not the first time he has made **known** the **gospel** to the Corinthians. If **I make known to you** sounds like Paul is making it known for the first time, you could use a word or phrase that indicates that Paul is reminding them of the **the gospel** or giving them more information about it. Alternate translation: “I again make known to you, brothers,” or “I remind you, brothers, about” -1CO 15 1 c3yo figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 1 xv53 figs-metaphor ἐν ᾧ καὶ ἑστήκατε 1 on which you stand Here Paul speaks as if **the gospel** were something solid **on which** the Corinthians could **stand**. He speaks in this way to indicate that **the gospel** is trustworthy, like a firm foundation or a well-built floor. He also speaks in this way to indicate that the Corinthians trust **the gospel** as much as if it were a floor that was keeping them from falling. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “which also you trust completely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 1 c3yo figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 1 xv53 figs-metaphor ἐν ᾧ καὶ ἑστήκατε 1 on which you stand Here Paul speaks as if **the gospel** were something solid **on which** the Corinthians could **stand**. He speaks in this way to indicate that **the gospel** is trustworthy, like a firm foundation or a well-built floor. He also speaks in this way to indicate that the Corinthians trust **the gospel** as much as if it were a floor that was keeping them from falling. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “which also you trust completely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 2 i2h6 figs-infostructure δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε 1 you are being saved If your language would naturally state the condition before the main statement, you could rearrange these two clauses. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “If you hold firmly to the word I proclaimed to you, by it also you are being saved” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 2 xh29 figs-activepassive δι’ οὗ καὶ σῴζεσθε 1 you are being saved 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 does the action, Paul could imply that: (1) God does it by means of the “gospel.” Alternate translation: “through which God is also saving you” (2) the gospel does it. Alternate translation: “which also is saving you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 2 s83s σῴζεσθε 1 you are being saved Here Paul uses the present tense to speak about the Corinthians’ salvation. Paul could use this tense because: (1) he wants the Corinthians to realize that they are only finally **saved** when Jesus comes back, and right now they are in the process of **being saved**. Alternate translation: “you are currently being saved” or “you will be saved” (2) he is using the present tense to speak about something that is generally true. He does not have a specific time in mind for when the Corinthians are **saved**. Alternate translation: “you are saved” 1CO 15 2 nx1q grammar-connect-condition-hypothetical εἰ 1 you are being saved Here Paul uses the conditional form to show that holding **firmly to the word** leads to **being saved**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “as long as” or “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 15 2 d8or figs-metaphor τίνι λόγῳ…κατέχετε 1 you are being saved Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 2 d8or figs-metaphor τίνι λόγῳ…κατέχετε 1 you are being saved Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 2 le2k figs-metonymy τίνι λόγῳ 1 the word I preached to you Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 2 opvd grammar-connect-logic-contrast ἐκτὸς εἰ μὴ 1 the word I preached to you Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he told the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he told the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 3 sp4p figs-explicit ἐν πρώτοις 1 as of first importance Here, **among the first** could mean that: (1) what Paul is about to say is one of the **first** things he told them when he visited Corinth. Alternate translation: “as one of the first things I said” (2) what Paul is about to say is one of the most important things he told them when he visited Corinth. Alternate translation: “as one of the most important things I said” 1CO 15 3 azw6 figs-extrainfo ὃ καὶ παρέλαβον 1 for our sins Here Paul does not clarify from whom he **received** this information. In [11:23](../11/23.md), which uses very similar words, Paul says that he “received” things “from the Lord.” Here, then, it is likely that he also **received** what he is about to say “from the Lord.” However, he may also mean that he **received** this specific way of expressing the good news from another human being. Since Paul avoids stating from whom he **received** what he is about to say, you should also try to avoid stating it. If you must state whom he **received** it from, you could refer to “the Lord” or generally to people. Alternate translation: “what I also received from the Lord” or “what I also received from others” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 3 f5yp ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν 1 for our sins Alternate translation: “in order to deal with our sins” 1CO 15 3 inj2 writing-quotations κατὰ τὰς Γραφάς 1 according to the scriptures In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 15 4 wa7m figs-activepassive ἐτάφη 1 he was buried If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive to avoid saying who **buried** him, so if you must state who did the action, you could use a generic or non-specific subject. Alternate translation: “they buried him” or “someone buried him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 4 wa7m figs-activepassive ἐτάφη 1 he was buried If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive to avoid saying who **buried** him, so if you must state who did the action, you could use a generic or nonspecific subject. Alternate translation: “they buried him” or “someone buried him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 4 n7c7 figs-activepassive ἐγήγερται 1 he was raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 4 zufz translate-ordinal τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “on day three” (See: [[rc://en/ta/man/translate/translate-ordinal]]) 1CO 15 4 v7vv translate-numbers τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised In Paul’s culture, the current **day** was counted as the “first day.” So, **the third day** would refer to two days after **he was buried**. If Jesus **was buried** on a Friday, he **was raised** on a Sunday. Consider how your language counts days and use a phrase that represents the timing properly. Alternate translation: “two days later” (See: [[rc://en/ta/man/translate/translate-numbers]]) 1CO 15 4 jex1 writing-quotations κατὰ τὰς Γραφάς 1 was raised In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -2087,10 +2087,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 5 rhd3 translate-names Κηφᾷ 1 Connecting Statement: **Cephas** is another name for Peter. It is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 5 q3nb figs-explicit τοῖς δώδεκα 1 he appeared Here, **the twelve** refers to twelve disciples that Jesus specially chose to represent him and to be with him. The **twelve** includes **Cephas**, and it also includes Judas, who betrayed Jesus and killed himself. Paul uses **the Twelve** as a reference to this group in general. He is not excluding Peter or including Judas. If your readers would misunderstand this, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the **Twelve**. Alternate translation: “the remaining members of the Twelve” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 6 obxp figs-activepassive ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than those who do the “seeing.” Alternate translation: “more than 500 brothers at once saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 6 a6en figs-gendernotations ἐπάνω πεντακοσίοις ἀδελφοῖς 1 some have fallen asleep Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “by more than 500 brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 6 a6en figs-gendernotations ἐπάνω πεντακοσίοις ἀδελφοῖς 1 some have fallen asleep Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “by more than 500 brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 6 xwtq translate-unknown ἐφάπαξ 1 some have fallen asleep Here, **at once** indicates that all of the **more than 500 brothers** saw Jesus at the same time. If your readers would misunderstand **at once**, you could use a word or a phrase that identifies this as one event. Alternate translation: “at the same time” or “simultaneously” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 6 hezq figs-infostructure ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν 1 some have fallen asleep It may be more natural in your language to refer to the qualification that **some have fallen asleep** before making the main point that **most** of them **remain until now**. If so, you could reverse the order of these two clauses. Alternate translation: “at once. While some have fallen asleep, most of them remain until now” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 15 6 qkja figs-idiom μένουσιν ἕως ἄρτι 1 some have fallen asleep Here, to **remain until now** refers to being alive until the present moment. Paul means that **most** of the 500 people who saw Jesus are still alive when he is writing this letter. If your readers would misunderstand **remain until now**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “continue to live until now” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 6 qkja figs-idiom μένουσιν ἕως ἄρτι 1 some have fallen asleep Here, to **remain until now** refers to being alive until the present moment. Paul means that **most** of the 500 people who saw Jesus are still alive when he is writing this letter. If your readers would misunderstand **remain until now**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “continue to live until now” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 6 q8bl figs-euphemism ἐκοιμήθησαν 1 some have fallen asleep Here Paul refers to dying as having **fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fallen asleep**, you could use a different polite way of referring to death or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) @@ -2110,7 +2110,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 10 zait writing-pronouns αὐτῶν πάντων 1 his grace in me was not in vain Here, **them** refers back to the “apostles” that Paul mentions in the previous verse ([15:9](../15/09.md)). If your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “all of the apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 10 pl58 figs-ellipsis οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I labored**). If your language does need these words, you can supply them from that clause. Alternate translation: “yet it was not I that labored, but the grace of God with me labored” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 10 h2w1 figs-infostructure οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “although it was really the grace of God with me, not I” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 15 10 xh95 figs-metonymy ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 the grace of God that is with me Here Paul describes God’s action in **grace** as simply **the grace of God**. If your readers would not understand that **the grace of God** identifies God himself acting in **grace**, you could express the idea non-figuratively. Alternate translation: “God in grace with me” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 15 10 xh95 figs-metonymy ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 the grace of God that is with me Here Paul describes God’s action in **grace** as simply **the grace of God**. If your readers would not understand that **the grace of God** identifies God himself acting in **grace**, you could express the idea nonfiguratively. Alternate translation: “God in grace with me” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 11 pm2o figs-ellipsis εἴτε…ἐγὼ εἴτε ἐκεῖνοι 1 the grace of God that is with me Here Paul introduces **I** and **they** without a verb. He does this to identify whom he means when he uses **we** later in the verse. If your language needs a verb in this situation, you could use a verb that introduces or brings up characters or ideas. Alternate translation: “whether we are talking about me or them” or “whether we are referring to me or to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 11 uoji writing-pronouns ἐκεῖνοι 1 the grace of God that is with me Here, just as in [15:10](../15/10.md), **they** refers back to the “apostles” that Paul mentions in [15:9](../15/09.md). If your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “other apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 11 vqai writing-pronouns οὕτως κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε 1 the grace of God that is with me In both places, **in this way** could refer to: (1) the gospel as Paul has outlined it in [15:3–8](../15/03.md). Alternate translation: “it is this gospel that we preach, and it is this gospel that you believed” (2) the “grace” that Paul discussed in the last verse ([15:10](../15/10.md)). Alternate translation: “by God’s grace we preach, and by God’s grace you believed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 76deef5fd63c0b6c7371df7d6f77f4827192f912 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:04:45 +0000 Subject: [PATCH 037/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 90 ++++++++++++++++++++++++------------------------ 1 file changed, 45 insertions(+), 45 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index a85f729923..d4bac5a447 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2118,7 +2118,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 12 h62z grammar-connect-condition-fact εἰ 1 how can some of you say there is no resurrection of the dead? Paul is speaking as if this was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could introduce the clause with a word such as “since” or “because.” Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 15 12 k9rb εἰ…Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται 1 how can some of you say there is no resurrection of the dead? Alternate translation: “if it is proclaimed that Christ was raised from the dead” 1CO 15 12 jhia figs-activepassive Χριστὸς κηρύσσεται 1 how can some of you say there is no resurrection of the dead? 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 does the action, Paul implies that anyone who preaches the gospel does it, particularly he and other “apostles.” Alternate translation: “we proclaim Christ, specifically” or “believing preachers proclaim Christ, specifically” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 12 jbi8 figs-idiom ἐγήγερται 1 raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 12 jbi8 figs-idiom ἐγήγερται 1 raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 12 zamn figs-activepassive ἐγήγερται 1 raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 12 ja71 figs-nominaladj ἐκ νεκρῶν…νεκρῶν 1 raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people … of the dead people” or “from the corpses … of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 12 ub2p figs-rquestion πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν? 1 how can some of you say there is no resurrection of the dead? 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 implied answer to the question is “that cannot be true.” If your readers would misunderstand this question, you could express the idea by using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -2159,11 +2159,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 17 plcm figs-activepassive Χριστὸς οὐκ ἐγήγερται 1 your faith is in vain and you are still in your sins If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who has or has not **been raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 17 bhoh figs-abstractnouns ματαία ἡ πίστις ὑμῶν 1 your faith is in vain and you are still in your sins If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Paul implies that they have **faith** in the gospel, in God, or in both. Alternate translation: “you are trusting in vain” or “you believed God in vain” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 17 z4vw figs-idiom ματαία 1 your faith is in vain and you are still in your sins Here, as in [15:14](../15/14.md), **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **faith** would not lead to salvation **if Christ has not been raised**. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “{is} useless” or “has no meaning” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 17 hcnt figs-metaphor ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν 1 your faith is in vain and you are still in your sins Here Paul speaks as if **your sins** were something that a person could be **in**. By speaking in this way, he indicates that the **sins** characterize the person’s life or even control the person’s life. If your readers would misunderstand **in your sins**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “your sins still rule over you” or “you are still guilty of your sins” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 17 hcnt figs-metaphor ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν 1 your faith is in vain and you are still in your sins Here Paul speaks as if **your sins** were something that a person could be **in**. By speaking in this way, he indicates that the **sins** characterize the person’s life or even control the person’s life. If your readers would misunderstand **in your sins**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “your sins still rule over you” or “you are still guilty of your sins” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 17 kkc4 figs-abstractnouns ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν 1 your faith is in vain and you are still in your sins If your language does not use an abstract noun for the idea behind **sins**, you could express the idea by using a verb such as “sin.” Alternate translation: “you are still people who sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 18 tnfe grammar-connect-words-phrases ἄρα καὶ 1 your faith is in vain and you are still in your sins Here, **then also** introduces another inference from the hypothetical statement “if Christ has not been raised” in [15:17](../15/17.md). If your readers would misunderstand that **then also** connects to the beginning of the previous verse, you could restate the premise from that verse. Alternate translation: “Again, if Christ has not been raised, then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 18 ljgd figs-hypo ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο 1 your faith is in vain and you are still in your sins Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to continue to imagine that **Christ has not been raised** ([15:17](../15/17.md)). In this situation, **those who have fallen asleep in Christ have perished**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Again, in this situation, also those who have fallen asleep in Christ have perished” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 15 18 ej91 figs-euphemism οἱ κοιμηθέντες 1 your faith is in vain and you are still in your sins Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea non-figuratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +1CO 15 18 ej91 figs-euphemism οἱ κοιμηθέντες 1 your faith is in vain and you are still in your sins Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea nonfiguratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 18 jb0k figs-metaphor ἐν Χριστῷ 1 your faith is in vain and you are still in your sins Here 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, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 18 stvz ἀπώλοντο 1 your faith is in vain and you are still in your sins Here, **have perished** could indicate that **those who have fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” 1CO 15 19 d9nq figs-hypo εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to to imagine that **only in this life** do **we have hope in Christ**, which he means that there is no **hope** for resurrection. In this situation, **of all people we are most pitiful**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that only in this life we have hope in Christ. In this situation, of all people we are most pitiful” (See: [[rc://en/ta/man/translate/figs-hypo]]) @@ -2176,23 +2176,23 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 20 cxp9 grammar-connect-logic-contrast νυνὶ δὲ 1 now Christ Here, **But now** introduces what is true in contrast with the hypothetical situations Paul has offered in the last verses ([15:13–19](../15/13.md)). The word **now** does not refer to time here. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to hypothetical situations. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 15 20 a385 figs-activepassive Χριστὸς ἐγήγερται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 20 n6cl figs-nominaladj νεκρῶν 1 Christ has been raised from the dead, the firstfruit of those who have fallen asleep Paul is using the adjective **dead** as a noun in order to refer to people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 20 zw31 figs-metaphor ἀπαρχὴ τῶν κεκοιμημένων 1 the firstfruits Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea non-figuratively. Alternate translation: “like the firstfruits since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 15 20 dcym figs-euphemism τῶν κεκοιμημένων 1 the firstfruits Here Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea non-figuratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +1CO 15 20 zw31 figs-metaphor ἀπαρχὴ τῶν κεκοιμημένων 1 the firstfruits Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “like the firstfruits since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 20 dcym figs-euphemism τῶν κεκοιμημένων 1 the firstfruits Here Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea nonfiguratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 21 bzud grammar-connect-logic-result ἐπειδὴ 1 death came by a man Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also the resurrection of the dead**. If your readers would misunderstand **since**, you could use a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 15 21 uca8 figs-abstractnouns δι’ ἀνθρώπου θάνατος 1 death came by a man If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 21 mjjw figs-extrainfo δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου 1 death came by a man Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins **the resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If your readers would misunderstand **a man**, you could make it clear that a specific **man** is in view in both cases. Alternate translation: “{is} by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις -1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include in the first clause (as the ULT does) or in both clauses. Alternate translation: “death {is} by a man, by a man also {is} the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 21 gf8p figs-abstractnouns ἀνάστασις νεκρῶν 1 by a man also came the resurrection of the dead If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 21 wnsi figs-nominaladj νεκρῶν 1 by a man also came the resurrection of the dead Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 22 o8r6 translate-names τῷ Ἀδὰμ 1 the firstfruits **Adam** is the name of a man, the first man who lived. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 22 no6k figs-pastforfuture ἀποθνῄσκουσιν 1 the firstfruits Here Paul uses the present tense of **die** to indicate what is generally true. If your language does not use the present tense for what is generally true, you could use whatever tense is most natural. Alternate translation: “will die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 15 22 xkb3 figs-activepassive πάντες ζῳοποιηθήσονται 1 the firstfruits If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all**, who **will be made alive**, rather than focusing on the one making them **alive**. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will make all alive” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 22 qusf figs-explicit πάντες 2 the firstfruits Here, **all** contrasts with the **all** who are **in Adam** earlier the sentence. Paul’s is not trying to argue about how many people **will be made alive again**. Rather he is contrasting how **all** who are **in Adam** end up dying, while **all** who are **in Christ** end up being **made alive**. If your readers would think that Paul is making a claim about how many people are **made alive**, you could use a word or phrase that identifies **all** as those who are **in Christ**. Alternate translation: “all who believe in him” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 23 ngp8 figs-idiom ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι…Χριστός 1 the firstfruits Here, **in {his} own order** identifies that things happen in a specific sequence or in turn. If your readers would misunderstand **in {his} own order**, you could use a word or phrase that does introduce a sequence. Alternate translation: “But these things happen in sequence: first, Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 23 zwxy figs-ellipsis ἕκαστος…ἐν τῷ ἰδίῳ τάγματι 1 the firstfruits Here Paul omits some words that your language may need to make a complete thought. The Corinthians would have understood him to mean that first **each** is “made alive” **in {his own order**. If your readers would not make this inference, you could include these words. Alternate translation: “each will be made alive in {his} own order” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 23 f3lg figs-gendernotations ἐν τῷ ἰδίῳ 1 the firstfruits Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a non-gendered word or refer to both genders. Alternate translation: “in {his or her} own” or “in {their} own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 23 p4g9 figs-metaphor ἀπαρχὴ Χριστός 1 the firstfruits Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea non-figuratively. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]]) (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 23 f3lg figs-gendernotations ἐν τῷ ἰδίῳ 1 the firstfruits Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a nongendered word or refer to both genders. Alternate translation: “in {his or her} own” or “in {their} own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 23 p4g9 figs-metaphor ἀπαρχὴ Χριστός 1 the firstfruits Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]]) (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 23 bzh4 figs-explicit ἐν τῇ παρουσίᾳ αὐτοῦ 1 the firstfruits Here, **his coming** refers specifically to Jesus “coming back” to earth. If your readers would misunderstand **at his coming**, you could use a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 23 xr5q figs-possession οἱ τοῦ Χριστοῦ 1 the firstfruits Here Paul uses the possessive form to describe **those** who belong to or believe in **Christ**. If your language does not use that form for this meaning, you could express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 24 any2 grammar-connect-time-sequential εἶτα 1 General Information: Here, **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If your readers would misunderstand **Then**, you could use a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next {will be}” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) @@ -2206,7 +2206,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 24 ksjs πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If your readers would misunderstand why Paul uses **all** with only two of the three items, you could use one **all** to modify the whole list, or you could repeat **all** with teach item. Alternate translation: “all rule, and all authority and power” or “all rule and all authority and all power” 1CO 15 25 phrn grammar-connect-words-phrases γὰρ 1 until he has put all his enemies under his feet Here, **For** introduces Paul’s explanation of how Christ “abolishes all rule and all authority and power” ([15:24](../15/24.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces further explanation. Alternate translation: “Specifically,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 25 oeko figs-explicit δεῖ…αὐτὸν βασιλεύειν 1 until he has put all his enemies under his feet Here Paul does not explain why Christ **must** reign. He implies that it is because this is what God the Father has decided. If your readers would misunderstand what **must** implies, you could express the idea explicitly. Alternate translation: “God chose that Christ will reign” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put all the enemies under his feet**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put all the enemies under his feet**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 25 vnxs writing-pronouns θῇ 1 until he has put all his enemies under his feet Every **he** and **his** in this verse refers to Christ except for perhaps this one. Here, **he** could refer to: (1) Christ, who puts his own **enemies under his feet**. Alternate translation: “he himself has put” (2) God (the Father), who puts **enemies under** Christ’s **feet**. Alternate translation: “God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 25 dag1 figs-possession τοὺς ἐχθροὺς 1 until he has put all his enemies under his feet Here, **the enemies** refers most specifically to the enemies of Christ, but it may also include the enemies of believers. If your readers would misunderstand that **the enemies** refers to the **enemies** of Christ and his people, you could use an appropriate possessive form here. Alternate translation: “his enemies” or “his and believers’ enemies” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 26 x49h figs-personification ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος 1 The last enemy to be destroyed is death Here Paul speaks about **death** as if it were a person who was an **enemy** of Christ and believers. By speaking in this way, Paul identifies the fact that people die as something that does not fit with Christ’s full rule. If your readers would misunderstand **death** as an **enemy**, you could refer more generally to how **death** is in opposition to Christ and believers. Alternate translation: “the last thing that defies Christ to be abolished: death” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -2216,7 +2216,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 26 qh26 figs-abstractnouns ὁ θάνατος 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “how people die” or “the fact that people die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 27 g3r3 writing-quotations γὰρ 1 he has put everything under his feet In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see ([Psalm 8:6](../../psa/08/06.md))). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For the book of Psalms says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 27 oow4 figs-quotations πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “For it says that he has put everything under his feet” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 15 27 df59 figs-idiom πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…πάντα ὑποτέτακται 1 he has put everything under his feet Just as in [15:25](../15/25.md), Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put everything under his feet**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet …he has conquered and put” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 27 df59 figs-idiom πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…πάντα ὑποτέτακται 1 he has put everything under his feet Just as in [15:25](../15/25.md), Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put everything under his feet**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet …he has conquered and put” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 27 gqiy writing-pronouns πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…ὑποτέτακται 1 he has put everything under his feet Here, **his** refers to Christ, and **he** refers to God the Father. Paul himself distinguishes between **he** and **his** later on in the verse, so if possible, leave the referents of **he** and **his** unstated. If you must state the referents, you could use “God” and “Christ.” Alternate translation: “God has put everything under Christ’s feet … God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 27 isfu writing-quotations ὅταν…εἴπῃ ὅτι 1 he has put everything under his feet In Paul’s culture, **when it says** is a normal way to refer back to a text that has already been mentioned. If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is referring back to what he just said. Alternate translation: “when the quote reads,” or “when we see in the quote the words,” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 27 gspq figs-quotations εἴπῃ ὅτι πάντα ὑποτέτακται 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Make sure that it is clear that Paul is repeating **he has put everything** from the previous quote so that he can comment on it. Alternate translation: “it says that he has put everything” (See: [[rc://en/ta/man/translate/figs-quotations]]) @@ -2247,17 +2247,17 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 30 ogf1 figs-exclusive ἡμεῖς 1 Why then, are we in danger every hour? Here, **we** refers to Paul and other apostles who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 15 30 t593 figs-explicit ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν 1 Here, **we** are **in danger** because of the work that they do to proclaim the gospel. If your readers would not infer that this is why Paul and others are **in danger**, you could express the idea explicitly. Alternate translation: “are we in danger every hour on account of the gospel” or “are we in danger every hour because we proclaim the good news” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 30 dmcj figs-abstractnouns ἡμεῖς κινδυνεύομεν 1 If your language does not use an abstract noun for the idea behind **danger**, you could express the idea by using a verb such as “endanger” or an adverb such as “dangerously.” Alternate translation: “do we live dangerously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 30 hzx2 figs-idiom πᾶσαν ὥραν 1 Here, **every hour** identifies an action as frequent or consistent. It does not mean that Paul and others experienced **danger** once **every hour**. If your readers would misunderstand **every hour**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “all the time” or “very often” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 31 i7d7 figs-hyperbole καθ’ ἡμέραν ἀποθνῄσκω 1 I die every day! Here Paul speaks as if he “dies” **every day**. Paul does not experience death every single day, but he speaks in this way to emphasize that he could **die** at many different times. He speaks in this way to emphasize how often he experiences danger and risks losing his life. If your readers would misunderstand **I die every day**, you could express the idea non-figuratively and include the emphasis in another way. Alternate translation: “I face death all the time” or “I am in danger of dying very often” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 15 30 hzx2 figs-idiom πᾶσαν ὥραν 1 Here, **every hour** identifies an action as frequent or consistent. It does not mean that Paul and others experienced **danger** once **every hour**. If your readers would misunderstand **every hour**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “all the time” or “very often” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 31 i7d7 figs-hyperbole καθ’ ἡμέραν ἀποθνῄσκω 1 I die every day! Here Paul speaks as if he “dies” **every day**. Paul does not experience death every single day, but he speaks in this way to emphasize that he could **die** at many different times. He speaks in this way to emphasize how often he experiences danger and risks losing his life. If your readers would misunderstand **I die every day**, you could express the idea nonfiguratively and include the emphasis in another way. Alternate translation: “I face death all the time” or “I am in danger of dying very often” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 15 31 d51t νὴ τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Here, **by** introduces a person or thing that a person swears **by** to prove the truth of a claim. If your readers would misunderstand **by**, you could use a word or phrase that introduces an oath or a strong claim to truth. Alternate translation: “which is as true as the boasting in you” or “which I promise is as true as the boasting in you” 1CO 15 31 v5iv τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Alternate translation: “my boasting about you” -1CO 15 31 znl3 figs-gendernotations ἀδελφοί 1 my boasting in you, brothers, which I have in Christ Jesus our Lord Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 31 znl3 figs-gendernotations ἀδελφοί 1 my boasting in you, brothers, which I have in Christ Jesus our Lord Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 31 p3ym figs-metaphor ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν 1 my boasting in you Here Paul uses the spatial metaphor **in Christ Jesus our Lord** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies Paul’s **boasting** as something that only matters or is valid in his union with Christ. Alternate translation: “in union with Christ Jesus our Lord” or “because I am united to Christ Jesus our Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 32 q6mb figs-rquestion εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος? 1 What do I gain … if I fought with beasts at Ephesus … not raised 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 implied answer to the question is “there is no profit.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 32 vgax figs-idiom τί μοι τὸ ὄφελος 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **the profit to me** refers to something that is good for Paul. If your readers would misunderstand **the profit to me**, you could use a comparable word or phrase that refers to something that is good or beneficial for someone. Alternate translation: “What good is it to me” or “How does it benefit me” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 32 ghif figs-infostructure εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** could modify: (1) **I fought**. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: “if I fought according to men against wild beasts” (2) **wild beasts**. In this case, Paul would be identifying the phrase **wild beasts** as a figurative reference to his enemies. Alternate translation: “if I fought wild beasts, speaking figuratively,” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 32 vslh figs-idiom κατὰ ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** identifies thinking or acting in only human ways. If your readers would misunderstand **according to men**, you could express the idea by using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: “according to what mere humans think” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 32 rqte figs-gendernotations ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 32 rqte figs-gendernotations ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 32 wvra grammar-connect-condition-fact εἰ 1 What do I gain … if I fought with beasts at Ephesus … not raised Paul is speaking as if fighting **wild beasts** was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying did not happen, then you could introduce the clause with a word such as “when.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 15 32 lm3v figs-metaphor ἐθηριομάχησα 1 I fought with beasts at Ephesus Here, the **wild beasts** could be: (1) a figurative reference to enemies, who acted like **wild beasts**. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting **wild beasts**. Alternate translation: “I fought savage enemies” or “I strove with opponents as fierce as wild beasts” (2) a literal reference to fighting **wild** animals. Alternate translation: “I fought against wild animals” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 32 maht translate-unknown ἐν Ἐφέσῳ 1 I fought with beasts at Ephesus **Ephesus** was a city on the west coast of what is now Turkey. Paul spent a short amount of time there soon after leaving Corinth (see [Acts 18:19–21](../../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If your readers would misunderstand **Ephesus**, you could use a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2273,9 +2273,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 33 b5zl writing-proverbs φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. You can translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]]) 1CO 15 33 vy9x translate-unknown ὁμιλίαι κακαί 1 Bad company corrupts good morals Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If your readers would misunderstand **Bad company**, you could use a comparable phrase that refers to friends who do what is wrong. Alternate translation: “wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 33 f3c5 translate-unknown ἤθη χρηστὰ 1 Bad company corrupts good morals Here, **good morals** refers to the character of a person who habitually does what is **good** or right. If your readers would misunderstand **good morals**, you could use a comparable word or phrase that identifies someone with proper or right character. Alternate translation: “those who do what is right” or “upright character” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 34 gr3v figs-metaphor ἐκνήψατε 1 Sober up Here, **Be sober** refers to someone becoming **sober** after they were drunk. Paul speaks in this way to characterize how the Corinthians are acting and thinking as if they were drunk. He wants them to no longer act as if they are in a stupor or asleep and instead be alert and in their right mind. If your readers would misunderstand **Be sober**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “Be in your right mind” or “Be alert” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 34 gr3v figs-metaphor ἐκνήψατε 1 Sober up Here, **Be sober** refers to someone becoming **sober** after they were drunk. Paul speaks in this way to characterize how the Corinthians are acting and thinking as if they were drunk. He wants them to no longer act as if they are in a stupor or asleep and instead be alert and in their right mind. If your readers would misunderstand **Be sober**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “Be in your right mind” or “Be alert” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 34 aarv figs-abstractnouns ἀγνωσίαν…Θεοῦ…ἔχουσιν 1 Sober up If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know” or “understand.” Alternate translation: “do not understand who God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 34 saxx figs-idiom πρὸς ἐντροπὴν ὑμῖν λαλῶ 1 Sober up Here, **I say this to your shame** is Paul’s way of telling the Corinthians that they should feel ashamed about how **some** of them **have no knowledge of God**. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “you should be ashamed about this” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 34 saxx figs-idiom πρὸς ἐντροπὴν ὑμῖν λαλῶ 1 Sober up Here, **I say this to your shame** is Paul’s way of telling the Corinthians that they should feel ashamed about how **some** of them **have no knowledge of God**. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “you should be ashamed about this” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 34 axl3 figs-abstractnouns πρὸς ἐντροπὴν ὑμῖν 1 Sober up If your language does not use an abstract noun for the idea behind **shame**, you could express the idea by using a verb such as “shame.” Alternate translation: “to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 35 ewpu grammar-connect-logic-contrast ἀλλ’ 1 Connecting Statement: Here, **But** introduces an objection or at least a problem with what Paul has argued about how God raises the dead. Since **But** introduces a new section of the argument, you could use a word or phrase that introduces a new development in the argument. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 15 35 w4hk writing-quotations ἐρεῖ τις 1 Connecting Statement: Here Paul uses the phrase **someone will say** to bring up an objection or a problem with what he has been arguing. He does not have in mind a specific person. If your readers would misunderstand **someone will say**, you could use a word or phrase that introduces a counterargument or a problem. Alternate translation: “it may be objected” or “questions may be raised:” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -2302,7 +2302,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 38 alya figs-explicit ἑκάστῳ τῶν σπερμάτων 1 God will give it a body as he chooses Here, **each of the seeds** could refer to: (1) **each** of the varieties or kinds of **seeds** that exist. Alternate translation: “to each of the seed varieties” (2) **each** individual seed. Alternate translation: “to each individual seed” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 39 eui8 figs-parallelism ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων 1 flesh Here Paul repeats **flesh of** and the same structure in four straight clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **flesh**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatic in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “Instead, men, animals, birds, and fish have varying kinds of flesh” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 39 e580 figs-ellipsis ἄλλη μὲν ἀνθρώπων 1 flesh Here Paul omits **{flesh}** because he used it in the previous sentence and because he uses it throughout the rest of this sentence. English speakers would misunderstand why Paul omits **{flesh}** here, so the ULT has included it in brackets. Consider whether your readers would also misunderstand why Paul has omitted **{flesh}**. Alternate translation: “one of men” -1CO 15 39 u2rr figs-gendernotations ἀνθρώπων 1 flesh Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” or “of men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 39 u2rr figs-gendernotations ἀνθρώπων 1 flesh Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “of people” or “of men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 39 qi8y translate-unknown κτηνῶν 1 flesh Here, **animals** refers to living things that are not **men**, **birds**, or **fish** but still count as **animals**. The word often refers particularly to domesticated animals such as sheep, goats, oxen, or horses. Use a word or phrase in your language that refers to this group of beings. Alternate translation: “of beasts” or “of domesticated animals” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 40 d9k2 figs-explicit σώματα ἐπουράνια, καὶ σώματα ἐπίγεια 1 heavenly bodies Here, **heavenly bodies** refers to the kinds of things that Paul will mention in the next verse: the sun, moon, and stars ([15:41](../15/41.md)). The **earthly bodies** are the kinds of things Paul mentioned in the previous verse: humans, animals, birds, and fish ([15:39](../15/39.md)). The primary distinction Paul is drawing is a spatial one: some **bodies** exist in “heaven,” and others exist on “earth.” Use words or phrases that naturally draw this distinction in your language. Alternate translation: “superterrestrial bodies and terrestrial bodies” or “bodies in heaven and bodies on earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 40 g6cf figs-abstractnouns ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων 1 earthly bodies If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “the heavenly are splendorous in one way, and the earthly are splendorous in another way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -2333,7 +2333,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 45 y5c0 writing-quotations γέγραπται 1 In Paul’s culture, **it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Genesis 2:7](../../gen/02/07.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it can be read in Genesis” or “the book of Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 45 f507 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 45 hbse figs-quotations γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος, Ἀδὰμ, εἰς ψυχὴν ζῶσαν 1 If your language does not use this form, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the first man Adam became a living soul” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 15 45 yo2p figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, and **Adam** was male, Paul is focusing on how **Adam** was the first human being. He is not focusing on how **Adam** was the first male human being. If your readers would misunderstand **man**, you could use a non-gendered word. Alternate translation: “person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 45 yo2p figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, and **Adam** was male, Paul is focusing on how **Adam** was the first human being. He is not focusing on how **Adam** was the first male human being. If your readers would misunderstand **man**, you could use a nongendered word. Alternate translation: “person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 45 lnfh translate-names Ἀδὰμ -1 **Adam** is the name of a man. It is the name that God gave to the first human he created. Paul uses **Adam** first to refer to this man and then to refer metaphorically to Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 45 nuru translate-unknown ψυχὴν ζῶσαν 1 Here, **soul** is a different form of the word that was translated “natural” in [15:44](../15/44.md). Paul uses this similar word to make the point that **Adam** had a “natural body” when God created him. If possible, use words that connect back to how you translated “natural” in the previous verse. Alternate translation: “a living, this-worldly human” or “a living person with a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 45 jeve figs-metaphor ὁ ἔσχατος Ἀδὰμ 1 Here, **The last Adam** refers to Jesus. Paul wishes to draw connections between Adam and Jesus, and so he calls **Adam** the **first man Adam**, and he calls Jesus the **last Adam**. Each “Adam” is the first person to have a specific kind of body: the **first** Adam has a “natural body” as a **living soul**, while the **last** Adam has a “spiritual body” as a **life-giving spirit**. If your readers would misunderstand who **The last Adam** is, you could clarify that it refers to Jesus the Messiah. Alternate translation: “Jesus, the last Adam,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -2348,7 +2348,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 46 pw4m translate-unknown τὸ πνευματικὸν…τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here, just as in [15:44](../15/44.md),**spiritual** refers to human bodies after they are raised. It could specifically refer to: (1) how the body is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “the one fit for the new creation … the one fit for the new creation” or “that controlled by God’s Spirit … that controlled by God’s Spirit” (2) how the body is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “that made out of spirit … that made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 46 nd64 translate-unknown ψυχικόν 1 natural Here, just as in [15:44](../15/44.md), **natural** refers to human bodies before they are raised. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If your readers would misunderstand **natural**, you could use a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “the this-worldly” or “regular” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 47 yt2q figs-explicit ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Here, **first man** refers to Adam, the first human whom God created. The **second man** refers to Jesus, the first human to receive the new resurrection body. Paul describes them as **first** and **second** because Adam was the **first** receive a specific kind of body, and Jesus was the **second** to receive a specific kind of body, different than the one Adam received. This is the same point he made in the last verse about which body comes “first” ([15:46](../15/46.md)). If your readers would misunderstand **first man** and **second man**, you could clarify to whom they refer. Alternate translation: “The first man, Adam, … The second man, Jesus,” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 47 pton figs-gendernotations ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Although **man** is masculine, and both Adam (**The first man**) and Jesus (**The second man**) are male, Paul is focusing on how the **first** and **second man** are representative human beings. He is not focusing on the **first** and **second man** as representative males. If your readers would misunderstand **man**, you could use a non-gendered word. Alternate translation: “The first person … The second person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 47 pton figs-gendernotations ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Although **man** is masculine, and both Adam (**The first man**) and Jesus (**The second man**) are male, Paul is focusing on how the **first** and **second man** are representative human beings. He is not focusing on the **first** and **second man** as representative males. If your readers would misunderstand **man**, you could use a nongendered word. Alternate translation: “The first person … The second person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 47 iclf figs-explicit ἐκ γῆς, χοϊκός 1 The first man is of the earth, made of dust Here Paul refers again to [Genesis 2:7](../../gen/02/07.md). In that verse, we learn about how God made the **first man**, Adam, out of **dust**. Paul uses this reference to **dust** to prove that the **first man** has the kind of life and body that belongs on **the earth**. So, **of the earth** means almost the same thing that “natural” means in [15:46](../15/46.md). If your readers would misunderstand **of the earth, made of dust**, you could clarify that Paul is referring to the story about how God made the **first man** as a human who has a body and life fit for **the earth**. Alternate translation: “God made out of dust, and he is fit for the earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 47 s1pc figs-explicit ἐξ οὐρανοῦ 1 The first man is of the earth, made of dust Here, **from heaven** could refer to: (1) how Jesus, the **second man**, has a body and life fit for heaven and the new creation. In this case, **from heaven** would mean basically the same thing that “spiritual” means in [15:46](../15/46.md). Alternate translation: “is fit for heaven” (2) how Jesus, the **second man**, came **from heaven** when he became a human. Alternate translation: “came from heaven” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 48 lnwa figs-ellipsis οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί; καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι 1 ὁ ἐπουράνιος In this verse, Paul does not use any verbs. He does this because he did not need verbs in his culture to state that the **earthly** and **those of the earth** are the same kind of thing and that the **heavenly** and **those of heaven** are the same kind of thing. If your language does not need verbs or other words to state that two different things or groups belong together as the same kind of thing, you could use those verbs or words here. Alternate translation: “The earthly and those of the earth are of the same type; and the heavenly and those of heaven are of the same type” or “As the earthly exists, in the same way those of the earth exist; and as the heavenly exists, in the way those of heaven exist” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -2364,11 +2364,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 49 h277 figs-imperative φορέσωμεν καὶ 1 have borne the image … will also bear the image Here Paul uses the exhortation **let us also bear** to urge all believers to act in such a way that God will raise them so that they have a body like the **heavenly** man, Jesus. Paul does not think that people change themselves into the **image of the heavenly**. If your readers would misunderstand **let us also bear**, you could clarify that Paul is urging everyone to live in a certain way. Alternate translation: “let us think and act so that we also bear” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 15 49 gme6 translate-textvariants φορέσωμεν καὶ 1 have borne the image … will also bear the image In Paul’s language, **let us also bear** and “we will also bear” look and sound very similar. Both options have some evidence to support them. Consider whether translations your readers might be familiar with choose one of the options. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1CO 15 50 jub2 writing-pronouns τοῦτο δέ φημι, ἀδελφοί, ὅτι 1 Connecting Statement: Here, **Now this I say** introduces a new topic that Paul wishes to discuss. Because of that, **this** refers to what Paul says in the rest of this verse, not to what he has already said. If your readers would misunderstand **Now this I say**, you could use a word or phrase that introduces and refers forward to a new topic. Alternate translation: “Next, I am going to say something important, brothers:” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 15 50 by1o figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 50 by1o figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 50 mwy3 figs-parallelism σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ 1 flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **the kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. In this case, you could combine the two sentences into one if your readers would misunderstand why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and perishable are not able to inherit imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 50 nz7s figs-hendiadys σὰρξ καὶ αἷμα 1 flesh and blood This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together describe the human body as it currently exists. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the fleshly” or “the things that exist now” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) 1CO 15 50 zele figs-metonymy σὰρξ καὶ αἷμα 1 flesh and blood Here, **flesh and blood** figuratively represents a body that is made out of **flesh and blood**. If your readers would misunderstand **flesh and blood**, you could use an equivalent expression or plain language. Alternate translation: “flesh and blood bodies” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 15 50 e4gd figs-metaphor κληρονομῆσαι…κληρονομεῖ 1 inherit Here Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 50 e4gd figs-metaphor κληρονομῆσαι…κληρονομεῖ 1 inherit Here Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 50 b9hc translate-unknown ἡ φθορὰ, τὴν ἀφθαρσίαν 1 the perishable … the imperishable Here, **perishable** and **imperishable** identify whether people or things last or fall apart. These words are the same ones translated as “decay” and “immortality” in [15:42](../15/42.md). If your readers would misunderstand **perishable** and **imperishable**, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 50 t68j figs-nominaladj ἡ φθορὰ, τὴν ἀφθαρσίαν 1 the perishable … the imperishable Paul is using the adjectives **perishable** and **imperishable** as nouns in order to refer to **perishable** bodies and the **imperishable** kingdom. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “a perishable body … the imperishable kingdom” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 51 g2bp figs-exclamations ἰδοὺ 1 we will all be changed Here, **Behold** draws the attention of the audience and asks them to listen carefully. If your readers would misunderstand **Behold**, you could use a word or phrase that asks the audience to listen. Alternate translation: “Listen up” or “Hear me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) @@ -2378,7 +2378,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 51 c8oh translate-unknown πάντες…ἀλλαγησόμεθα 2 we will all be changed Here, **changed** refers to how the bodies of believers are transformed from “natural” to “spiritual.” If your readers would misunderstand **changed**, you could use a word or phrase that refers to this kind of transformation. Alternate translation: “we will all be renewed” or “we will all be transfigured” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 51 k5dw figs-activepassive πάντες…ἀλλαγησόμεθα 2 we will all be changed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the people who are **changed** rather than focusing on the person who does the “changing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will change us all” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 52 lxt1 translate-unknown ἐν ἀτόμῳ 1 in the twinkling of an eye Here, **instant** refers to the smallest section of time that Paul and the Corinthians knew about. He means that the “change” ([15:51](../15/51.md)) will happen so quickly that it will only take up the smallest section of time. If your readers would misunderstand **in a moment**, you could refer to the smallest section of time in your culture or express the idea in a way that emphasizes speed. Alternate translation: “in one second” or “very quickly” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 52 r4ix figs-idiom ἐν ῥιπῇ ὀφθαλμοῦ 1 in the twinkling of an eye Here, **in the twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it or that if one blinks, one might miss it. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 52 r4ix figs-idiom ἐν ῥιπῇ ὀφθαλμοῦ 1 in the twinkling of an eye Here, **in the twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it or that if one blinks, one might miss it. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 52 h668 figs-explicit ἐν τῇ ἐσχάτῃ σάλπιγγι; σαλπίσει γάρ 1 at the last trumpet Paul refers briefly to the **last trumpet** without explanation because the Corinthians would have known what he was talking about. In Paul’s culture, people knew that a **trumpet** would **sound** to signal the Day of the Lord, in this case, the day when Jesus comes back, the dead rise, and the world is renewed. Often, an angel or archangel would blow this trumpet. If your readers would not make such inferences about **the last trumpet**, you could express some of these ideas explicitly. Alternate translation: “when we hear the trumpet that means that Jesus is coming back. For that trumpet will sound” or “when an angel sounds the end-times trumpet. For the angel will sound that trumpet” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 52 l66q figs-activepassive οἱ νεκροὶ ἐγερθήσονται 1 the dead will be raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the dead** who **will be raised** rather than focusing on the one doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 52 ibhu figs-nominaladj οἱ νεκροὶ 1 the dead will be raised Paul is using the adjective **dead** as a noun in order to refer to believers who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) @@ -2388,22 +2388,22 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 53 n7mf figs-parallelism τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν 1 We will be changed Here Paul makes two very similar statements in which **perishable** goes with **mortal** and **incorruptibility** goes with **immortality**. These two statements are basically synonymous, and Paul repeats himself to emphasize the point. If your readers would misunderstand why Paul uses two parallel sentences, you could combine the two sentences into one. Alternate translation: “this perishable mortal to put on incorruptible immortality” or “this perishable and mortal to put on incorruptibility and immortality” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 53 yarq figs-nominaladj τὸ φθαρτὸν τοῦτο…τὸ θνητὸν τοῦτο 1 We will be changed Paul is using the adjectives **perishable** and **mortal** as nouns in order to refer to **perishable** and **mortal** bodies. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “this perishable body … this mortal body” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 53 nua2 translate-unknown τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν 1 this perishable body … is imperishable Here, **perishable** and **incorruptibility** identify whether people or things last or fall apart. See how you translated the similar words in [15:42](../15/42.md), [50](../15/50.md). If your readers would misunderstand **perishable** and **incorruptibility**, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 53 iyd2 figs-metaphor ἐνδύσασθαι ἀφθαρσίαν…ἐνδύσασθαι ἀθανασίαν 1 must put on Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “to change into incorruptibility … to change into immortality” or “to become incorruptible … to become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 53 iyd2 figs-metaphor ἐνδύσασθαι ἀφθαρσίαν…ἐνδύσασθαι ἀθανασίαν 1 must put on Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to change into incorruptibility … to change into immortality” or “to become incorruptible … to become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 53 vyoo figs-abstractnouns ἀφθαρσίαν…ἀθανασίαν 1 must put on If your language does not use abstract nouns for the ideas behind **incorruptibility** and **immortality**, you could express the idea by using adjectives such as “incorruptible” and “immortal.” Alternate translation: “what is incorruptible … what is immortal” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 53 x823 translate-unknown τὸ θνητὸν τοῦτο…ἀθανασίαν 1 must put on Here, **mortal** and **immortality** identify whether people or things die or cannot die. If your readers would misunderstand **mortal** and **immortality**, you could use two words or phrases that refer to whether things can die or not. Alternate translation: “what can die … what never dies” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 54 zuo5 figs-doublet τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν 1 when this perishable body has put on what is imperishable Here, these clauses repeat the words found at the end of the last verse ([15:53](../15/53.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that happens” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 15 54 qq5m figs-parallelism τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν 1 when this perishable body has put on what is imperishable Here Paul makes two very similar statements in which **perishable** goes with **mortal** and **incorruptibility** goes with **immortality**. These two statements are basically synonymous, and Paul repeats himself to emphasize the point. If your readers would misunderstand why Paul uses two parallel sentences, you could combine the two sentences into one. Alternate translation: “this perishable mortal has put on incorruptible immortality” or “this perishable and mortal has put on incorruptibility and immortality” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 54 aq9a figs-nominaladj τὸ φθαρτὸν τοῦτο…τὸ θνητὸν τοῦτο 1 when this perishable body has put on what is imperishable Paul is using the adjectives **perishable** and **mortal** as nouns in order to refer to **perishable** and **mortal** bodies. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “this perishable body … this mortal body” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 54 od10 translate-unknown τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν 1 Here, **perishable** and **incorruptibility** identify whether people or things last or fall apart. See how you translated these words in [15:53](../15/53.md). If your readers would misunderstand **perishable** and **incorruptibility**, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 54 j9zs figs-metaphor ἐνδύσηται ἀφθαρσίαν…ἐνδύσηται ἀθανασίαν 1 this mortal body has put on immortality Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “has changed into incorruptibility … has changed into immortality” or “has become incorruptible … has become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 54 j9zs figs-metaphor ἐνδύσηται ἀφθαρσίαν…ἐνδύσηται ἀθανασίαν 1 this mortal body has put on immortality Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “has changed into incorruptibility … has changed into immortality” or “has become incorruptible … has become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 54 yjhy figs-abstractnouns ἀφθαρσίαν…ἀθανασίαν 1 this mortal body has put on immortality If your language does not use abstract nouns for the ideas behind **incorruptibility** and **immortality**, you could express the idea by using adjectives such as “incorruptible” and “immortal.” Alternate translation: “what is incorruptible … what is immortal” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 54 m0l5 translate-unknown τὸ θνητὸν τοῦτο…ἀθανασίαν 1 this mortal body has put on immortality Here, **mortal** and **immortality** identify whether people or things die or cannot die. If your readers would misunderstand **mortal** and **immortality**, you could use two words or phrases that refer to whether things can die or not. See how you translated these words in [15:53](../15/53.md). Alternate translation: “what can die … what never dies” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something has happened or come to pass. If your readers would misunderstand **will come about**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “will come to pass” or “will be realized” +1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something has happened or come to pass. If your readers would misunderstand **will come about**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “will come to pass” or “will be realized” 1CO 15 54 ozha figs-metonymy ὁ λόγος 1 this mortal body has put on immortality Here, **word** figuratively represents what someone says or writes in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 54 asfj writing-quotations ὁ λόγος ὁ γεγραμμένος 1 this mortal body has put on immortality In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../../isa/25/08.md))). Most likely, this phrase also introduces the quote from [Hosea 13:14](../../hos/13/14.md) in the next verse as well. If your readers would misunderstand **the word that is written**, you could use a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what be read in the scriptures” or “the words that Isaiah and Hosea wrote” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 54 r5he figs-activepassive ὁ γεγραμμένος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 54 b3xw figs-quotations ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “that is written about how death is swallowed up in victory” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 15 54 s7jw figs-metaphor κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrate that **Death** has been defeated as surely as if someone devoured it like it was food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 54 s7jw figs-metaphor κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrate that **Death** has been defeated as surely as if someone devoured it like it was food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 54 vkl5 figs-activepassive κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Death**, which **is swallowed up**, rather than focusing on the person or thing doing the “swallowing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has swallowed up death in victory” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 54 ph5j figs-abstractnouns θάνατος εἰς νῖκος 1 this mortal body has put on immortality If your language does not use abstract nouns for the ideas behind **Death** and **victory**, you could express the ideas by using verbs such as “die” and “conquer.” Alternate translation: “How people die … when God conquers” or “The fact that people die … by God, who is victorious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 55 pav7 writing-quotations θάνατε 1 Death, where is your victory? Death, where is your sting? Here Paul quotes from [Hosea 13:14](../../hos/13/14.md) without providing a new quote introduction. If your readers would misunderstand this way of introducing a new quotation, you could use a form in your language that introduces another quote. Alternate translation: “And again, ‘O death’” or “It is further written, ‘O death’” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -2414,7 +2414,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 55 pdxo figs-rquestion ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **death**. If your readers would misunderstand these questions, you could express the idea with a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 55 gg3d figs-you σου…σου 1 your … your Both appearances of **your** refer back to **death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]]) 1CO 15 55 r1sl figs-abstractnouns ποῦ σου…τὸ νῖκος 1 your … your If your language does not use an abstract noun for the idea behind **victory**, you could express the idea by using a verb such as “conquer.” Alternate translation: “have you conquered anything” or “where {is} how you have conquered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 55 z5dn figs-metaphor ποῦ σου…τὸ κέντρον 2 your … your Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting** to refer to how death causes pain both for the person who dies and for others who have lost someone they love. If your readers would misunderstand **sting**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “where {is} the pain that you cause” or “where {is} your dagger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 55 z5dn figs-metaphor ποῦ σου…τὸ κέντρον 2 your … your Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting** to refer to how death causes pain both for the person who dies and for others who have lost someone they love. If your readers would misunderstand **sting**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “where {is} the pain that you cause” or “where {is} your dagger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 56 entt grammar-connect-words-phrases δὲ 1 the sting of death is sin Here, **But** introduces a clarification or further elaboration. It does not introduce a contrast with the quotes in the previous two verses. If your readers would misunderstand **But**, you could use a word or phrase that introduces a clarification or elaboration, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 56 qal8 figs-metaphor τὸ…κέντρον τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin Here, **the sting of death** refers back to the same words in the quote in [15:56](../15/56.md). Express the metaphor the same you did there. “the pain that death causes comes from sin” or “the dagger of death {is} sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 56 iyd3 figs-abstractnouns τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin If your language does not use abstract nouns for the ideas behind **death** and **sin**, you could express the ideas by using verbs such as “die” and “sin.” Alternate translation: “that belongs with how humans die exists because humans sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -2422,16 +2422,16 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 57 rmnx figs-idiom τῷ…Θεῷ χάρις 1 gives us the victory Here, **thanks {be} to God** is a way to indicate that one is praising God for something. If your readers would misunderstand this phrase, you could use a normal way in your language to thank or praise someone for what that person has done. Alternate translation: “we thank God” or “we give glory to God” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 57 ztj6 figs-abstractnouns τῷ διδόντι ἡμῖν τὸ νῖκος 1 gives us the victory If your language does not use an abstract noun for the idea behind **victory**, you could express the idea by using a verb such as “defeat” or “conquer.” Alternate translation: “empowers us to defeat them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 57 kr1m figs-explicit τὸ νῖκος 1 gives us the victory Here Paul does not express whom **the victory** is over. However, the Corinthians would have inferred from the previous verse that Paul meant both “sin” and “death.” If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “the victory over sin and death” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 58 k4c4 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 15 58 k4c4 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 58 xubx figs-activepassive ἀδελφοί μου ἀγαπητοί 1 Connecting Statement: 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 does the action, Paul implies that he himself loves them. Alternate translation: “my brothers whom I love” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 58 e1ew figs-doublet ἑδραῖοι…ἀμετακίνητοι 1 be steadfast and immovable Here, both **steadfast** and **immovable** refer to things that do not change places or positions. The word **steadfast** emphasizes that something stays in one location, while **immovable** emphasizes that something is not moved or cannot be moved. Paul uses two similar words to emphasize the need to remain in one position. If your language does not have two words to represent these ideas, or if your readers would find the repetition confusing instead of emphatic, you could express the idea with a single word or phrase. Alternate translation: “immovable” or “consistently steadfast” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 15 58 j1pl figs-metaphor ἑδραῖοι γίνεσθε, ἀμετακίνητοι 1 be steadfast and immovable Here Paul speaks as if he wanted the Corinthians to be an object or thing that stays in one place. He speaks in this way because he wants them to continue to believe the gospel as firmly as if it was a location that they could remain in. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “become those with a tight grip” or “completely trust the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 58 j1pl figs-metaphor ἑδραῖοι γίνεσθε, ἀμετακίνητοι 1 be steadfast and immovable Here Paul speaks as if he wanted the Corinthians to be an object or thing that stays in one place. He speaks in this way because he wants them to continue to believe the gospel as firmly as if it was a location that they could remain in. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “become those with a tight grip” or “completely trust the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 58 a9kb figs-abstractnouns τῷ ἔργῳ τοῦ Κυρίου 1 be steadfast and immovable If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “work.” Alternate translation: “how you work for the Lord” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 58 zn8f figs-possession ἐν τῷ ἔργῳ τοῦ Κυρίου 1 Always abound in the work of the Lord Here Paul uses the possessive form to describe **work** that is done for **the Lord**. If your language does not use that form for this meaning, you could express the idea with a phrase such as “that is for.” Alternate translation: “in your work for the Lord” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 58 rd05 grammar-connect-logic-result εἰδότες 1 Always abound in the work of the Lord Here, **knowing** introduces the reason why the Corinthians should do what Paul is commanding them to do. If your readers would not recognize that **knowing** introduces a reason or basis, you could express that idea explicitly. Alternate translation: “for you know” or “since you know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 15 58 i1o4 figs-abstractnouns ὁ κόπος ὑμῶν 1 Always abound in the work of the Lord If your language does not use an abstract noun for the idea behind **labor**, you could express the idea by using a verb such as “labor.” Alternate translation: “how you labor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 58 r782 figs-idiom κενὸς 1 Always abound in the work of the Lord Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in the Lord** and will thus lead to its intended effect. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord**, or united to the Lord, identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea non-figuratively. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord**, or united to the Lord, identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 intro abcj 0 # 1 Corinthians 16 General Notes

## Structure and Formatting

10. On the collection and visits (16:1–12)
* The collection (16:1–4)
* Travel plans (16:5–12)
11. Closing: final commands and greetings (16:13–24)
* Final commands (16:13–18)
* Greetings and closing (16:19–24)

## Special Concepts in this Chapter

### Letter writing and sending

In this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Paul mentions that he writes the final greeting or the last few verses “in my own hand” ([16:21](../16/21.md)). This is because the rest of the letter was written by a scribe, who wrote down what Paul dictated. Paul writes the last greeting as a personal touch and to prove that he was indeed the author.

### The collection

In [16:1–4](../16/01.md), Paul refers to a “collection” that he will take or send to Jerusalem. He speaks at greater length about this “collection” in ([Romans 15:22–32](../../rom/15/22.md)) and ([2 Corinthians 8–9](../../2co/08/01.md)). His plan was to collect money from churches that were mostly Gentile and give that money to the church in Jerusalem that was mostly Jewish. In this way, the poorer believers in Jerusalem would receive support and Jewish and Gentile believers would be more connected. In these verses, Paul assumes that the Corinthians already know about this plan. He gives them instructions on how to help him carry it out. Make sure that you translate these verses in such a way that it is clear what Paul is talking about: collecting money to give to believers in Jerusalem.

### Travel plans

In this chapter, Paul includes travel plans for himself ([16:5–9](../16/05.md)) and for Timothy and Apollos ([16:10–12](../16/10.md)). Paul and Apollos are in Ephesus, and Timothy has left Ephesus and is traveling to Corinth (in “Achaia”) when Paul writes this letter. When people traveled from Corinth to Ephesus or vice versa, they could go by boat through the Mediterranean Sea, or they could travel on land through what is now Northern Greece (“Macedonia”) and Western Turkey (“Asia”). Paul states that he plans to travel by land; it is not clear how Timothy or others traveled. Use words that are appropriate for these kinds of movements in your language. (See: [[rc://en/ta/man/translate/figs-go]])

### Greetings

In this culture, it was common for those who sent letters to include greetings to and from others in their letter. In this way, many people could greet each other but only send one letter. In [16:19–21](../16/19.md) Paul includes greetings to and from people whom he and the Corinthians know. Express these greetings in a natural form in your language. 1CO 16 1 zh6u grammar-connect-words-phrases περὶ δὲ 1 Connecting Statement: Just as in [7:1](../07/01.md), [25](../07/25.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md), [25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 1 okzo translate-unknown τῆς λογείας 1 Connecting Statement: Here, **the collection** refers to money that is “collected” from people for a specific purpose. Here Paul clarifies that it is “collected” **for the saints**. If your readers would misunderstand **collection**, you could use a word or phrase that refers to money that is “collected” for a purpose. Alternate translation: “the offering” or “the money” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2443,7 +2443,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 2 ivmd figs-idiom ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω 1 storing up Here, to **put something aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If your readers would misunderstand **put something aside**, you could use a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 2 h8n9 translate-unknown θησαυρίζων 1 storing up Here, **storing up** refers to saving something, which in this case is money. Use a word or phrase that refers to saving money. Alternate translation: “reserving” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 2 ztyz figs-idiom ὅ τι ἐὰν εὐοδῶται 1 storing up Here, **whatever he might have prospered** refers to how much money a person earned. Here, the phrase could specifically refer to: (1) how much more a person made than what they needed or expected. Paul would thus be asking the Corinthians to **put something aside** from the extra money that they received. Alternate translation: “from whatever you earned more than you expected” (2) the amount a person made in a specific period of time. Paul would thus be asking the Corinthians to **put something aside** in proportion to how much they made during a week. Alternate translation: “according to how much you made that week” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 16 2 ehne figs-gendernotations εὐοδῶται 1 storing up Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “you might have prospered” or “he or she might have prospered” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 16 2 ehne figs-gendernotations εὐοδῶται 1 storing up Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “you might have prospered” or “he or she might have prospered” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 2 q16u figs-go ἔλθω 1 storing up Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 16 2 wc3w translate-unknown μὴ…λογεῖαι γίνωνται 1 so that there will be no collections when I come Here, **collections** refers to “collecting” money from people for a specific purpose. If your readers would misunderstand **collections**, you could use a word or phrase that refers to “collecting” money for a purpose. Alternate translation: “I will not need to ask for money” or “there will not be requested donations” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 3 yj6c translate-unknown οὓς ἐὰν δοκιμάσητε 1 whomever you approve Here, those whom the Corinthians **approve** are those whom they consider to be trustworthy and able to accomplish the task of taking the money to Jerusalem. If your readers would misunderstand **whomever you might approve**, you could use a word or phrase that refers to choosing people to accomplish a specific task. Alternate translation: “whomever you might choose” or “whomever you might commission” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2463,7 +2463,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 6 w94k figs-explicit ὑμεῖς με προπέμψητε 1 you may help me on my way, wherever I go Here, to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If your readers would misunderstand **help me on my way**, you could use a comparable phrase. Alternate translation: “you can give me what I need to travel” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 6 av1w figs-idiom οὗ ἐὰν πορεύωμαι 1 you may help me on my way, wherever I go Here, **wherever might I go** identifies the place Paul will visit after he visits the Corinthians, but it does not state where that place is. In other words, Paul will travel somewhere else, but he does not say where. If your readers would misunderstand **wherever might I go**, you could use a word or phrase that refers to traveling to an unknown or unstated destination. Alternate translation: “to whatever city I want to visit” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 6 ei3f figs-go πορεύωμαι 1 you may help me on my way, wherever I go Here, **go** refers to how Paul will leave Corinth and travel to another place. Use a word that describes this kind of movement in your language. Alternate translation: “I might head” or “I might travel” (See: [[rc://en/ta/man/translate/figs-go]]) -1CO 16 7 pwsn figs-synecdoche ἰδεῖν 1 I do not wish to see you now Here, **to see** people refers to spending time with them, not just seeing them. If your readers would misunderstand **to see**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “to visit” or “to spend time with” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) +1CO 16 7 pwsn figs-synecdoche ἰδεῖν 1 I do not wish to see you now Here, **to see** people refers to spending time with them, not just seeing them. If your readers would misunderstand **to see**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “to visit” or “to spend time with” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 16 7 ibo8 figs-pastforfuture ἄρτι 1 I do not wish to see you now Here, **now** refers to the soonest Paul could arrive in Corinth. It contrasts with a visit that could happen later and last longer. If your readers would misunderstand **now**, you could use a word or phrase that refers to the near future. Alternate translation: “very soon” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 16 7 xr88 grammar-connect-logic-result ἄρτι ἐν παρόδῳ 1 I do not wish to see you now Here, **only in passing** gives the reason why Paul does **not desire to see you now**. If he were to visit them **now**, it would be **only in passing**, and Paul thinks that such a short visit is not worthwhile. If your readers would misunderstand how **only in passing** relates to **I do not desire to see you now**, you could make the relationship more explicit. Alternate translation: “now, since it would only be in passing” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 16 7 k16x figs-idiom ἐν παρόδῳ 1 I do not wish to see you now Here, **only in passing** refers to a brief time, particularly a time between two other events. Paul is referring to a short visit while traveling somewhere else. If your readers would misunderstand **only in passing**, you could use a comparable phrase that refers to a short period of time. Alternate translation: “as I travel through” or “briefly” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -2471,7 +2471,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 7 m6rf figs-idiom ἐὰν ὁ Κύριος ἐπιτρέψῃ 1 I do not wish to see you now Here, **if the Lord would permit** means that Paul plans on traveling in the ways he has described, but he acknowledges that this will only happen if that is what **the Lord** allows him to do. If your readers would misunderstand this phrase, you could use a comparable phrase that refers to what a deity allows or wants. Alternate translation: “if the Lord wills” or “given that this is what the Lord allows me to do” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 8 kp6c translate-names Ἐφέσῳ 1 Pentecost **Ephesus** is the name of a city in what we now call Turkey. Paul was in this city while he wrote this letter. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 8 qkw9 translate-names τῆς Πεντηκοστῆς 1 Pentecost **Pentecost** is the name of a festival. It occurs 50 days after Passover, which means it is usually celebrated in early summertime. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 9 fyj3 figs-metaphor θύρα…μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Paul speaks of his opportunity to preach the gospel in Ephesus as if someone had opened a door for him to enter into a room. He describes this door as **wide** to indicate that the opportunity is great. He describes the door as **effective** to indicate that his work is producing results. If your readers would misunderstand that **a wide and effective door** that **has opened** describes a good opportunity to preach the gospel that God has provided, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I have found a wide and effective window of opportunity” or “God has given me an effective ministry” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 9 fyj3 figs-metaphor θύρα…μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Paul speaks of his opportunity to preach the gospel in Ephesus as if someone had opened a door for him to enter into a room. He describes this door as **wide** to indicate that the opportunity is great. He describes the door as **effective** to indicate that his work is producing results. If your readers would misunderstand that **a wide and effective door** that **has opened** describes a good opportunity to preach the gospel that God has provided, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have found a wide and effective window of opportunity” or “God has given me an effective ministry” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 9 px3c figs-explicit θύρα…ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Here Paul speaks as if the **door** opens itself, but he implies that “God” is the one who has opened the door. If your readers would misunderstand how the **door has opened**, you could clarify that God opens it. Alternate translation: “God has opened a wide and effective door” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 9 wsc0 grammar-connect-words-phrases καὶ 2 a wide door has opened Here, **and** could introduce: (1) another reason why Paul plans on staying in Ephesus. In other words, he stays both to take advantage of the “open door” and because he needs to resist those who “oppose” him. Alternate translation: “and also” (2) a potential reason why Paul would not stay in Ephesus. Paul would be saying that the “open door” is enough reason to stay even though there are **many** who “oppose” him. Alternate translation: “even though” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 9 ycte figs-nominaladj πολλοί 1 a wide door has opened Paul is using the adjective **many** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “many people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) @@ -2489,13 +2489,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 11 gmnd figs-explicit ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν 1 Let no one despise him Here Paul is **expecting** Timothy to travel back to where Paul is. If your readers would misunderstand that this is what **expecting** means, you could express the idea more explicitly. Alternate translation: “I am expecting him to return with the brothers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 11 fi3p ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν 1 Let no one despise him Here, **the brothers** could be: (1) traveling with Timothy, and Paul is expecting their return along with Timothy. Alternate translation: “I am expecting him and the brothers” (2) with Paul, expecting Timothy to return. Alternate translation: “I, with the brothers, am expecting him” 1CO 16 11 rknd figs-extrainfo μετὰ τῶν ἀδελφῶν 1 Let no one despise him Paul provides no information about who **the brothers** are or how they relate to Timothy. He may refer to the same group of **brothers** again in the next verse ([16:12](../16/12.md)). If possible, use a generic or general phrase that refers to other believers. Alternate translation: “with the fellow believers” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 16 11 s7fw figs-gendernotations τῶν ἀδελφῶν 1 Let no one despise him Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 16 11 s7fw figs-gendernotations τῶν ἀδελφῶν 1 Let no one despise him Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 12 i0e3 grammar-connect-words-phrases περὶ δὲ 1 our brother Apollos Just as in [16:1](../16/01.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [16:1](../16/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 12 png3 translate-names Ἀπολλῶ 1 our brother Apollos **Apollos** is the name of a man. He is the same **Apollos** that Paul mentions multiple times in the first four chapters. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 12 is6j figs-explicit τοῦ ἀδελφοῦ 1 our brother Apollos Here, **brother** identifies **Apollos** as a fellow believer. **Apollos** was male, although **brother** does not emphasize this. If your readers would misunderstand **brother**, you could use a word or phrase that identifies **Apollos** as a fellow believer. Alternate translation: “our Christian brother” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 12 blp5 figs-go ἔλθῃ…ἔλθῃ…ἐλεύσεται 1 our brother Apollos Here, **come** refers to **Apollos** traveling from where Paul is to Corinth. Use a word that describes this kind of movement in your language. Alternate translation: “he would go … he would go … he will go” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 16 12 akiu figs-extrainfo μετὰ τῶν ἀδελφῶν 1 our brother Apollos Paul provides no information about who **the brothers** are or how they relate to Apollos. This may be the same group of **brothers** that Paul spoke about in the previous verse ([16:11](../16/11.md)), or it may be the three people whom Paul mentions in [16:17](../16/17.md). If possible, use a generic or general phrase that refers to other believers. Alternate translation: “with the fellow believers” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 16 12 pfbp figs-gendernotations τῶν ἀδελφῶν 1 our brother Apollos Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 16 12 pfbp figs-gendernotations τῶν ἀδελφῶν 1 our brother Apollos Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 12 vzpi figs-abstractnouns πάντως οὐκ ἦν θέλημα 1 our brother Apollos If your language does not use an abstract noun for the idea behind **will**, you could express the idea by using a verb such as “decide” or “choose.” Alternate translation: “it was not at all what he chose” or “he definitely did not choose” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 12 s0s3 translate-unknown πάντως οὐκ 1 our brother Apollos Here, **not at all** makes a stronger negation than **not** by itself. Use a word or phrase that makes a negation stronger. Alternate translation: “definitely not” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 12 reo6 figs-ellipsis θέλημα 1 our brother Apollos Here Paul does not state whose **will** he is referring to. It could be: (1) the **will** of **Apollos**. This fits with the next sentence, where **Apollos** is one who will decide when to come later. Alternate translation: “Apollos’ will” (2) the **will** of God, who showed **Apollos** in some way that he should not go to Corinth. Alternate translation: “God’s will” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -2503,19 +2503,19 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 12 rkx0 translate-unknown ὅταν εὐκαιρήσῃ 1 our brother Apollos Here, to **have the opportunity** refers to when the situation is right or appropriate for some action. Most likely, Paul means that **Apollos** will visit the Corinthians when he has time and when he thinks it is the proper time to do so. If your readers would misunderstand **have the opportunity**, you could use a word or phrase that identifies the appropriate time for something. Alternate translation: “when he has the chance” or “when the time is right” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 12 h8ib figs-abstractnouns εὐκαιρήσῃ 1 our brother Apollos If your language does not use an abstract noun for the idea behind **opportunity**, you could express the idea by using an adjective such as “opportune” or “available.” Alternate translation: “when it is opportune” or “when he is available” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 13 p2la figs-infostructure γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε 1 Stay alert; stand firm in the faith; act like men; be strong Here Paul gives four short commands without any connecting words. All the commands are related to persevering in Christian belief and living. Use a form in your language that would be used for short commands in a row. Alternate translation: “Stay alert, stand firm in the faith, act like men, and be strong!” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 16 13 ng8n figs-metaphor γρηγορεῖτε 1 Stay alert Here, **Stay alert** refers to keeping oneself from falling asleep. Paul speaks in this way to command the Corinthians to be watchful and pay attention to what is going on around them rather than “falling asleep.” If your readers would misunderstand **Stay alert**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “Keep your eyes open” or “Pay attention” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 16 13 uys8 figs-metaphor στήκετε ἐν τῇ πίστει 1 stand firm in the faith Here Paul speaks as if **the faith** were something solid **in** which the Corinthians could **stand firm**. He speaks in this way because he wants them to persevere in the **faith** as much as people **stand firm** on the ground. People trust the ground to hold them up, and they can **stand** on it for a long time. In the same way, Paul wants the Corinthians to trust and persevere in **the faith**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “persevere in the faith” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 13 ng8n figs-metaphor γρηγορεῖτε 1 Stay alert Here, **Stay alert** refers to keeping oneself from falling asleep. Paul speaks in this way to command the Corinthians to be watchful and pay attention to what is going on around them rather than “falling asleep.” If your readers would misunderstand **Stay alert**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “Keep your eyes open” or “Pay attention” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 13 uys8 figs-metaphor στήκετε ἐν τῇ πίστει 1 stand firm in the faith Here Paul speaks as if **the faith** were something solid **in** which the Corinthians could **stand firm**. He speaks in this way because he wants them to persevere in the **faith** as much as people **stand firm** on the ground. People trust the ground to hold them up, and they can **stand** on it for a long time. In the same way, Paul wants the Corinthians to trust and persevere in **the faith**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “persevere in the faith” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 13 b2pm figs-abstractnouns ἐν τῇ πίστει 1 stand firm in the faith If your language does not use an abstract noun for the idea behind **faith**, you could express the idea in another way. Here, **faith** could refer primarily to: (1) the act of believing. Alternate translation: “as you believe” or “in how you believe” (2) what they believe. Alternate translation: “in what you believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 16 13 a3fs figs-idiom ἀνδρίζεσθε 1 act like men Here, **act like men** is a way to urge someone to be brave and courageous. The opposite of acting **like men** is acting like cowards. If your readers would misunderstand this idiom, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “be stouthearted” or “act with courage” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 16 13 a3fs figs-idiom ἀνδρίζεσθε 1 act like men Here, **act like men** is a way to urge someone to be brave and courageous. The opposite of acting **like men** is acting like cowards. If your readers would misunderstand this idiom, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “be stouthearted” or “act with courage” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 13 xwvg figs-explicit κραταιοῦσθε 1 act like men Here, **be strong** does not refer to physical strength but rather to mental strength or determination. If your readers would misunderstand **be strong**, you could use a word or phrase that urges mental strength or determination. Alternate translation: “keep persevering” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 14 rij5 figs-imperative πάντα ὑμῶν…γινέσθω 1 Let all that you do be done in love Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 16 14 kpnl figs-idiom πάντα ὑμῶν 1 Let all that you do be done in love Here, **all your things** refers to everything that a person thinks and does. If your reader would misunderstand **all your things**, you could use an expression that refers to all the **things** that a person thinks and does. Alternate translation: “all that you do” or “all things that you think and do” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 14 pbvz figs-abstractnouns ἐν ἀγάπῃ 1 Let all that you do be done in love If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love” or an adjective such as “loving.” Alternate translation: “in a loving way” or “so that you are loving people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 15 fy4e grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic. If your readers would misunderstand **Now**, you could use a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 15 wgyu figs-infostructure παρακαλῶ…ὑμᾶς, ἀδελφοί, οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς; 1 Connecting Statement: Here Paul begins a sentence with **I urge you, brothers**. He continues this sentence in the next verse with “that you also would be subject” (see [16:16](../16/16.md)). The rest of this verse interrupts that sentence with information about the people that Paul is going to speak about. The ULT indicates this interruption by using parentheses. If your readers would find this interruption confusing, you could use markers that indicate such an interruption in your language, or you could rearrange the verse so that **I urge you, brothers** goes more directly with the next verse. Alternate translation: “you know the household of Stephanas, that they are the firstfruits of Achaia, and they have devoted themselves to the service of the saints. I urge you, brothers,” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 16 15 bq80 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 16 15 bq80 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 15 asp2 translate-names τὴν οἰκίαν Στεφανᾶ 1 the household of Stephanas **Stephanas** is the name of a man. Paul already mentioned his **household** in [1:16](../01/16.md). See how you translated this phrase there. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 15 bhhk figs-metaphor ἀπαρχὴ 1 the household of Stephanas Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** are the first products from a field, although the word also implies that there will be more products. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that the **household of Stephanas** were the “first” to believe in Jesus, you could use an analogy or express the idea non-figuratively. Alternate translation: “like the firstfruits since they were the first to believe” or “the first believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 15 bhhk figs-metaphor ἀπαρχὴ 1 the household of Stephanas Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** are the first products from a field, although the word also implies that there will be more products. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that the **household of Stephanas** were the “first” to believe in Jesus, you could use an analogy or express the idea nonfiguratively. Alternate translation: “like the firstfruits since they were the first to believe” or “the first believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 15 na2p translate-names Ἀχαΐας 1 Achaia **Achaia** is the name of a province in the southern part of what we call Greece. The city of Corinth is in this province. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 15 tki1 translate-unknown εἰς…ἔταξαν ἑαυτούς 1 Achaia Here, **the have devoted themselves** refers to how these people decided to spend most of their time doing something specific. If your readers would misunderstand **devoted themselves**, you could use a word or phrase that refers to how people choose to spend their time doing one thing. Alternate translation: “they have focused on” or “they have dedicated themselves to” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 15 x6p6 figs-abstractnouns διακονίαν τοῖς ἁγίοις 1 Achaia If your language does not use an abstract noun for the idea behind **service**, you could express the idea by using a verb such as “help” or “serve.” Alternate translation: “help the saints” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -2527,7 +2527,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 17 e79z translate-names Στεφανᾶ, καὶ Φορτουνάτου, καὶ Ἀχαϊκοῦ 1 Stephanas, and Fortunatus, and Achaicus **Stephanas**, **Fortunatus**, and **Achaicus** are the names of three men. **Stephanas** is the same man whom Paul mentioned in [16:15](../16/15.md). (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 17 xodt translate-unknown ἀνεπλήρωσαν 1 Stephanas, and Fortunatus, and Achaicus Here, **supplied** refers to filling something up or making something complete. Here Paul says that these three men **supplied**, or filled up or completed, whatever Paul and the Corinthians were **lacking**. If your readers would misunderstand **supplied**, you could use a word or phrase that refers to filling up or completing something. Alternate translation: “have filled up” or “have provided me with” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 17 an3e figs-idiom τὸ ὑμῶν ὑστέρημα 1 They have made up for your absence This could refer to: (1) what Paul is **lacking** in his relationship with the Corinthians. In other words, Paul misses the Corinthians and wishes he was with them. Alternate translation: “the contact with you that I was lacking” (2) what the Corinthians are **lacking** in how they are helping Paul. In other words, the Corinthians were not helping Paul very much until these three men arrived. Alternate translation: “the assistance that I was not receiving from you” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 16 18 f3kg figs-idiom ἀνέπαυσαν…τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **refreshed my spirit and yours** refers to how these three men helped Paul and the Corinthians regain energy, strength, and confidence. In other words, they helped Paul and the Corinthians feel better and stronger. If your readers would misunderstand this idiom, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “they raised my spirits and yours” or “they helped me and you rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 16 18 f3kg figs-idiom ἀνέπαυσαν…τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **refreshed my spirit and yours** refers to how these three men helped Paul and the Corinthians regain energy, strength, and confidence. In other words, they helped Paul and the Corinthians feel better and stronger. If your readers would misunderstand this idiom, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “they raised my spirits and yours” or “they helped me and you rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 18 lfxl τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **spirit** is part of the idiom “refresh the spirit.” It refers to the **spirit** of the person, or their inner life, not to the Holy Spirit. If your readers would find **spirit** confusing, you could refer just to the people instead of to their “spirits.” Alternate translation: “me and you” 1CO 16 18 hxt7 figs-ellipsis τὸ ὑμῶν 1 For they have refreshed my spirit Here Paul omits what it is that is **yours**. He does this because he stated it in the previous phrase (**spirit**). If your language would not omit **spirit** here, you could include it. Alternate translation: “your spirits” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 16 18 k9d8 writing-pronouns τοὺς τοιούτους 1 For they have refreshed my spirit Here, **those like these** refers back to the three men whom Paul mentioned in the previous verse ([16:17](../16/17.md)). It also refers to anyone else who, like those men, “refreshes the spirit” of others. If your readers would misunderstand that **those like these** refers to the three men and others like them, you could use a word or phrase that does clearly refer to these two groups. Alternate translation: “people who are like that” or “them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) @@ -2535,10 +2535,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 19 urc0 ἀσπάζονται…ἀσπάζεται…πολλὰ 1 For they have refreshed my spirit As was customary in his culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “ask to be remembered …enthusiastically ask to be remembered to” or “say hello … enthusiastically say hello to” 1CO 16 19 nzlw figs-idiom πολλὰ 1 For they have refreshed my spirit Here, **enthusiastically** indicates that **Aquila and Priscilla** wish to **greet** the Corinthians especially strongly or with extra friendship. Use a word or phrase that identifies an especially strong or friendly greeting. Alternate translation: “warmly” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 19 n135 translate-names Ἀκύλας καὶ Πρίσκα 1 For they have refreshed my spirit **Aquila** is the name of a man, and **Priscilla** is the name of a woman. These two people were married to each other. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 19 tipf figs-ellipsis ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα, σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ 1 For they have refreshed my spirit Paul has not included the verb “greet” with **the church in their home**, because it was unnecessary in his language. If including “greet” is necessary in your language, you could (1) move **with the church in their home** before **greet you**. Alternate translation: “Aquila and Priscilla with the church in their home enthusiastically greet you in the Lord” (2) include it with the phrase and **with the church in their home**. Alternate translation: “Aquila and Priscilla enthusiastically greet you in the Lord, and the church in their home also greets you” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 16 20 pds6 figs-explicit οἱ ἀδελφοὶ πάντες 1 For they have refreshed my spirit Here, **All the brothers** refers to fellow believers. They could be: (1) everyone in Ephesus (where Paul is) who wishes to say hello to the believers in Corinth. Alternate translation: “All the brothers here” (2) the believers who travel and work with Paul. Alternate translation: “All the brothers who work with me” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 16 20 c6sd figs-gendernotations οἱ ἀδελφοὶ 1 For they have refreshed my spirit Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 16 20 c6sd figs-gendernotations οἱ ἀδελφοὶ 1 For they have refreshed my spirit Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 20 ai3u ἀσπάζονται 1 For they have refreshed my spirit Here Paul continues to extend greetings from people who are with him. Translate **greet** as you did in [16:19](../16/19.md). Alternate translation: “ask to be remembered to” or “say hello to” 1CO 16 20 j4bw ἀσπάσασθε ἀλλήλους 1 For they have refreshed my spirit Since this letter would be read in public to the Corinthian believers, Paul wishes them to **Greet** each other in this situation. If possible, translate **greet** as you did earlier in the verse. If you must translate it differently, use a word or phrase for “greeting” other people who are meeting together. Alternate translation: “Say hello to one another” or “Receive one another” 1CO 16 20 fbuc translate-unknown ἐν φιλήματι ἁγίῳ 1 For they have refreshed my spirit Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone whom one was very close with, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2546,7 +2546,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 21 msa3 figs-explicit ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ 1 I, Paul, write this with my own hand In Paul’s culture, it was normal for a scribe to write down what the author of the letter was saying. Paul here indicates that he himself is writing these last words. He may mean just this verse, or he may mean the rest of the letter. The phrase **in my own hand** means that it was **his own hand** that took up the pen and wrote. If your readers would misunderstand **in my own hand**, you could express the idea by using a comparable expression or include any extra information needed to make it clear. Alternate translation: “This greeting is in my handwriting” or “I write this greeting myself” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 21 f483 figs-123person Παύλου 1 I, Paul, write this with my own hand Here, **Paul** speaks of himself in the third person. He does this to sign his name to the letter, which shows that the letter is from **Paul** himself and carries his authority. If your language has a specific form for signing letters or documents, you could use it here. Alternate translation: “I am Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 16 22 il5a grammar-connect-condition-fact εἴ τις οὐ φιλεῖ τὸν Κύριον 1 may he be accursed Here Paul speaks as **If** some people do **not love the Lord**, but he knows that this is true for some people. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever does not love the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -1CO 16 22 yacw figs-gendernotations ἤτω 1 may he be accursed Although **him** is masculine, Paul is using this word to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 16 22 yacw figs-gendernotations ἤτω 1 may he be accursed Although **him** is masculine, Paul is using this word to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 22 nf3w figs-imperative ἤτω 1 may he be accursed Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “may.” Alternate translation: “he should be accursed” or “may he be accursed” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 16 22 c1kx figs-activepassive ἤτω ἀνάθεμα 1 may he be accursed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who is **accursed** rather than the one doing the “cursing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “let God curse him” or “let him be under a curse” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 16 22 x8r3 translate-transliterate μαράνα θά 1 may he be accursed This is an Aramaic word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “Lord, come!” In your translation, you can spell it the way it sounds in your language. If your readers would not know what **Maranatha** means, you could also explain its meaning. Alternate translation: “Maranatha, which means, ‘Come Lord!’” (See: [[rc://en/ta/man/translate/translate-transliterate]]) @@ -2554,6 +2554,6 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 23 ccke figs-abstractnouns ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν 1 may he be accursed If your language does not use an abstract noun for the idea behind **grace**, you could express by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “May the Lord Jesus act graciously toward you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 24 jo0u figs-abstractnouns ἡ ἀγάπη μου μετὰ πάντων ὑμῶν 1 may he be accursed If your language does not use an abstract noun for the idea behind **love**, you could express by using a verb such as “love” or an adverb such as “lovinly.” Alternate translation: “May I act lovingly toward you all” or “I love you all” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 24 uvkx figs-ellipsis μετὰ 1 may he be accursed Here Paul could imply the verb **be** (which indicates a wish or blessing) or the verb “is” (which indicates what is true). In either case, Paul’s point is that he intends to show **love** to them. Use a word or phrase that indicates a closing blessing or statement of love in your language. Alternate translation: “to” or “will be with” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 16 24 vtgx figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 may he be accursed Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ, identifies Paul’s **love** as something that he does because both he and the Corinthians are united to Christ. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “in our union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 24 vtgx figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 may he be accursed Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ, identifies Paul’s **love** as something that he does because both he and the Corinthians are united to Christ. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in our union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 24 ob47 translate-textvariants ἀμήν 1 may he be accursed Many early manuscripts include **Amen** here. However some early manuscripts do not include it, and it is possible that scribes added it because some letters end with **Amen**. Consider whether translations your readers might be familiar with include **Amen** here or not. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1CO 16 24 g8sf translate-transliterate ἀμήν 1 may he be accursed This is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you can spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://en/ta/man/translate/translate-transliterate]]) From f41f0728273763ed065110710d7f2333fe4cefed Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:13:10 +0000 Subject: [PATCH 038/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index d4bac5a447..63a7e97b81 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -247,7 +247,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 10 bhyv translate-unknown τὰ βάθη τοῦ Θεοῦ 1 The phrase **deep things of God** refers to things about God that are hard to understand or things about God that no one can fully comprehend. If your readers would misunderstand this form, you could use a comparable expression or state the idea nonfiguratively. Alternate translation: “secrets about God” or “things about God that no one knows” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 2 11 h4p8 figs-rquestion τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ? 1 For who knows a person’s thoughts except the spirit of the person in him? Here Paul uses a question because he thinks that everyone will agree with him, for this information is common knowledge in his culture. He does not use a question because he is not sure about the answer. If your readers would misunderstand this question, you could express the idea by using a form that presents information that everyone knows and agrees with. Alternate translation: “For it is a well-known fact that no one among men knows the things of a man except the spirit of the man that {is} within him.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 2 11 gw3u grammar-connect-exceptions τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ? οὕτως καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. 1 no one knows the deep things of God except the Spirit of God In both parts of this verse, Paul makes a negative claim and then offers an exception to that claim. If it would appear in your language that Paul is contradicting himself, you could use a different structure that also singles out one possibility and negates all other possibilities. Alternate translation: “For the spirit of the man that {is} within him is the only one among men that knows the things of a man, right? So also, the Spirit of God is the only one that knows the things of God” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) -1CO 2 11 li8e figs-gendernotations ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 Although the words translated **men**, **man**, and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use non-gendered words or refer to both genders. Alternate translation: “among people … of a person … of the person that {is} within that person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 2 11 li8e figs-gendernotations ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 Although the words translated **men**, **man**, and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use nongendered words or refer to both genders. Alternate translation: “among people … of a person … of the person that {is} within that person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 2 11 lmzi figs-genericnoun ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 Paul uses the word **man** to speak of people in general, not one specific person. If your readers would misunderstand **man**, you could use a form that indicates people in general in your language. Alternate translation: “of a certain man … of that certain man that {is} within him” or “of men … of men that {is} within them” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 2 11 wfr2 figs-idiom τίς…ἀνθρώπων 1 The phrase **who among men** is a way of asking about people or things that belong to a specific category. Paul means to ask if there are any **men** who can know **the things of a man**. He uses this phrase because God also **knows the things of a man**, so he must limit his question to only **men**. If your readers would misunderstand this form, you could express the idea by using a phrase that asks about people or things, but only those that belong in a specific category. Alternate translation: “which man” or “out of all men, who” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 2 11 mi27 figs-idiom τὰ τοῦ ἀνθρώπου…τὰ τοῦ Θεοῦ 1 Here Paul uses the phrases **the things of a man** and **the things of God** to refer to everything that makes up the person, including personality, thoughts, actions, desires, possessions, and many more similar categories. Paul is intentionally general and does not narrow down which of these categories he has in mind. If your readers would misunderstand this form, you could use an expression that refers to all the aspects of a person that makes that person unique. Alternate translation: “all the details about a man … all the details about God” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -1826,7 +1826,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 13 iw8o figs-ellipsis πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 13 pw69 figs-abstractnouns ἡ ἀγάπη 1 faith, hope, and love If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “{is} loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it was “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Children metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adults. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical intruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones that Paul refers to. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. +1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it was “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Children metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adults. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical intruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones that Paul refers to. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. 1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) From 2c6ec1c8fccc66b8c30377703b119391e5a02a93 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:18:23 +0000 Subject: [PATCH 039/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 63a7e97b81..516321cf81 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1826,7 +1826,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 13 iw8o figs-ellipsis πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 13 pw69 figs-abstractnouns ἡ ἀγάπη 1 faith, hope, and love If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “{is} loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it was “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Children metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adults. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical intruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones that Paul refers to. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. +1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### "Childlike" metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical instruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. 1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) From ef35ace54e0a5dcc58140c4a371d2da2e541e0e9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:27:58 +0000 Subject: [PATCH 040/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 516321cf81..9ae4fe6789 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1826,7 +1826,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 13 iw8o figs-ellipsis πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 13 pw69 figs-abstractnouns ἡ ἀγάπη 1 faith, hope, and love If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “{is} loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### "Childlike" metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical instruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders were speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. +1CO 14 intro abch 0 # 1 Corinthians 14 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n * Prophecy is superior to tongues in the church (14:1–25)\n * Order in the church (14:26–40)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 21. Verse 21 quotes from ([Isaiah 28:11–12](../../isa/28/11.md)).\n\n## Special Concepts in this Chapter\n\n### Prophecy\n\nWhen Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n### Tongues\n\nIn this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])\n\n### Interpreting tongues\n\nPaul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])\n\n### The ungifted\n\nIn [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers. \n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Building up\n\nIn [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Hypothetical examples\n\nMany times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### "Childlike" metaphor\n\nIn [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor nonfiguratively. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit or human spirit?\n\nIn [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Musical instruments\n\nIn [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])\n\n### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)\n\nIn [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.” \n\n### Function of [14:33b](../14/33.md)\n\nThe clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider which option translations that your readers are familiar with choose. If there is no strong reason to pick one option or the other, you could follow the ULT and UST. \n\n### The details of [14:34–35](../14/34.md)\n\nIn [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders are speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. 1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) From 15ddcea750e542df35779a665a1b94d0b60c557e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:36:32 +0000 Subject: [PATCH 042/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9ae4fe6789..e23d6c30d8 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1830,10 +1830,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Consistently act in” or “Chase after” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If your readers would misunderstand **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts**, you could use another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 14 1 x938 translate-unknown ζηλοῦτε 1 Pursue love Here, to **be zealous for** something means that one seeks after it or desires it. If your readers would misunderstand **be zealous for**, you could use a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 14 1 x938 translate-unknown ζηλοῦτε 1 Pursue love Here, to **be zealous for** something means that one vigorously seeks after it or strongly desires it. If your readers would misunderstand **be zealous for**, you could use a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 1 ki3l μᾶλλον 1 especially that you may prophesy Here, **especially** could mean: (1) that prophecy is the best **gift** to **be zealous** for. Alternate translation: “above all” (2) that prophecy is better than **spiritual gifts**. Alternate translation: “more than that,” 1CO 14 2 bdhf grammar-connect-logic-result γὰρ 1 especially that you may prophesy Here, **For** introduces the reasons why Paul wants the Corinthians to especially desire to prophesy. These reasons are found in [14:2–4](../14/02.md). If your readers would misunderstand **For**, you could use a comparable way to introduce reasons for a claim. Alternate translation: “Here is why you should be zealous for prophecy:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 14 2 ii60 figs-genericnoun ὁ…λαλῶν γλώσσῃ 1 especially that you may prophesy Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) +1CO 14 2 ii60 figs-genericnoun ὁ…λαλῶν γλώσσῃ 1 especially that you may prophesy Paul is speaking of people “who speak in tongues” in general; he is not speaking of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 2 ftxf translate-unknown γλώσσῃ 1 especially that you may prophesy Here and throughout this chapter, translate **tongue** and “tongues” as you did in [13:1](../13/01.md), [8](../13/08.md). (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 2 q21u figs-gendernotations ἀνθρώποις…δὲ λαλεῖ 1 especially that you may prophesy Although the words **men** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand this, you could use a nongendered word or refer to both genders. Alternate translation: “to humans … but he or she speaks” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 2 uvxu figs-abstractnouns μυστήρια 1 especially that you may prophesy If your language does not use an abstract noun for the idea behind **mysteries**, you could express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “mysterious words” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From eb3dc5cb0d88376dd3329581dbd8cf19f47f4b3b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:44:36 +0000 Subject: [PATCH 043/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index e23d6c30d8..9ce7ff4588 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1845,7 +1845,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 3 ypx0 figs-abstractnouns παράκλησιν, καὶ παραμυθίαν 1 to build them up If your language does not use abstract nouns for the ideas behind **encouragement** and **consolation**, you could express the ideas by using verbs such as “encourage” and “console.” Alternate translation: “encouraging and consoling” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 4 k612 figs-genericnoun ὁ λαλῶν γλώσσῃ…ὁ…προφητεύων 1 builds up Here, just as in [14:2–3](../14/02.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “Anyone who speaks in a tongue … anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 4 b2mg figs-metaphor ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ 1 builds up Just as in [14:3](../14/03.md), Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **The one who speaks in a tongue** helps himself or herself become stronger and more mature, while **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 14 5 f1sh figs-ellipsis μᾶλλον δὲ ἵνα 1 Now the one who prophesies is greater Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I desire**). If your language does need these words, you can supply them from that clause. Alternate translation: “but I desire even more that” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 14 5 f1sh figs-ellipsis μᾶλλον δὲ ἵνα 1 Now the one who prophesies is greater Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I desire**). If your language does need these words, you can supply them from that clause. Alternate translation: “but I desire even more that” or "but even more, I desire that" (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 5 z5my figs-genericnoun ὁ προφητεύων…ὁ λαλῶν γλώσσαις 1 Now the one who prophesies is greater Here, just as in [14:4](../14/04.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 5 o0b6 figs-explicit μείζων 1 Now the one who prophesies is greater Here, **greater** indicates that **the one who prophecies** does something that is more important and helpful than **the one who speaks in tongues**. It does not mean that God cares about the person **who prophesies** more than the person **who speaks in tongues**. If you readers would misunderstand **greater**, you could state explicitly how or in what way the person is **greater**. Alternate translation: “does something more useful” or “does what is more valuable” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 5 u9oq figs-infostructure ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 Now the one who prophesies is greater The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one who prophesies is greater than the one who speaks in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]]) From 387684df05924e10ceaf6cb102247bda867c77cc Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 20:12:15 +0000 Subject: [PATCH 044/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9ce7ff4588..87c0cad7ca 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1857,7 +1857,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 6 oemv figs-gendernotations ἀδελφοί 1 how will I benefit you? Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 6 jndd figs-123person ἔλθω…ὠφελήσω…λαλήσω 1 how will I benefit you? Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person. Alternate translation: “somebody comes … will he or she benefit … he or she speaks” or “people come … will they benefit … they speak” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 6 j3nn figs-infostructure ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ? 1 how will I benefit you? If your language would normally express what will **benefit** the Corinthians before what will not **benefit** them, you could rearrange this verse. Alternate translation: “will I not benefit you if I speak to you in revelation or in knowledge or in prophecy or teaching? But will I benefit you at all if I come to you speaking in tongues?” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 14 6 i4st figs-hypo ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω 1 how will I benefit you? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he was coming to them **speaking in tongues**. He uses himself in this hypothetical situation to illustrate that he could do this if he wanted to and also because he does not want to offend someone else by saying that they do not **benefit** others. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that I came to you speaking in tongues. What would I benefit you unless I spoke to you” (See: [[rc://en/ta/man/translate/figs-hypo]]) +1CO 14 6 i4st figs-hypo ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω 1 how will I benefit you? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he is coming to them **speaking in tongues**. He uses himself in this hypothetical situation to illustrate that he could do this if he wanted to and also because he does not want to offend someone else by saying that they do not **benefit** others. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that I came to you speaking in tongues. What would I benefit you unless I spoke to you” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 14 6 f6ee figs-go ἔλθω πρὸς ὑμᾶς 1 how will I benefit you? Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 6 l71k figs-rquestion τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ? 1 how will I benefit you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nothing.” In other words, Paul would be of no **benefit** at all. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I will not benefit you unless I speak to you either in revelation or in knowledge or in prophecy or teaching.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 14 6 v7a9 grammar-connect-exceptions τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω 1 how will I benefit you? If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “will I not benefit you only when I speak to you” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) @@ -1866,7 +1866,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 7 cv7t translate-unknown τὰ ἄψυχα 1 they do not make different sounds Here**lifeless things** are things are inanimate objects, things that have never been alive. Paul is specifically thinking of instruments that humans use to make sounds. If your readers would misunderstand **lifeless things**, you could use a word or phrase that normally refers to things that have never been alive. Alternate translation: “inanimate things” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 7 g2fx figs-idiom φωνὴν διδόντα…διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds In Paul’s culture, people would speak about how something could **give** a sound. This means that the thing creates or makes the sound. If your readers would misunderstand **giving sounds** or **give different sounds**, you could use a comparable idiom or expression. Alternate translation: “creating sounds … they would not create different sounds” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 7 xunn grammar-connect-condition-contrary ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **flute** and **harp** really do **give different sounds**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if they actually did not give different sounds” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) -1CO 14 7 t3rb figs-explicit διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul refers to how an instrument like a **flute** or a **harp** produces many **different sounds**. It is only because it produces a variety of different sounds that it can create a melody or a song. If your readers would misunderstand what Paul is talking about here, you could make it more explicit that he is talking about how different sounds make up a song or melody. Alternate translation: “they did not make many different pitches” or “if they did not create various notes” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 14 7 t3rb figs-explicit διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul refers to how an instrument like a **flute** or a **harp** produces many **different sounds**. It is only because it produces a variety of different sounds that it can create a melody or a song. If your readers would misunderstand what Paul is talking about here, you could make it more explicit that he is talking about how different sounds make up a song or melody. Alternate translation: “they did not make many different pitches” or “they did not create various notes” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 7 hq2u figs-rquestion πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον? 1 how will it be known what is being played on the flute Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it will not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “the thing being played on the flute or the thing being played on the harp will not be known.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 14 7 fmn6 figs-activepassive τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul here uses the passive to emphasize the song instead of the person who plays the song. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “what a person plays on the flute or what a person plays on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 7 cfaw figs-activepassive πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you 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 use a vague or indefinite subject. Alternate translation: “how anyone know the thing being played on the flute or the thing being played on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From b6da9e06d52b011d09d00bf78018ea301c621f8c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 20:15:44 +0000 Subject: [PATCH 045/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 87c0cad7ca..36eecd93ad 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1869,7 +1869,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 7 t3rb figs-explicit διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul refers to how an instrument like a **flute** or a **harp** produces many **different sounds**. It is only because it produces a variety of different sounds that it can create a melody or a song. If your readers would misunderstand what Paul is talking about here, you could make it more explicit that he is talking about how different sounds make up a song or melody. Alternate translation: “they did not make many different pitches” or “they did not create various notes” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 7 hq2u figs-rquestion πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον? 1 how will it be known what is being played on the flute Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it will not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “the thing being played on the flute or the thing being played on the harp will not be known.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 14 7 fmn6 figs-activepassive τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul here uses the passive to emphasize the song instead of the person who plays the song. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “what a person plays on the flute or what a person plays on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 14 7 cfaw figs-activepassive πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you 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 use a vague or indefinite subject. Alternate translation: “how anyone know the thing being played on the flute or the thing being played on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 14 7 cfaw figs-activepassive πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you 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 use a vague or indefinite subject. Alternate translation: “how will anyone know the thing being played on the flute or the thing being played on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 8 qdy0 grammar-connect-words-phrases καὶ γὰρ 1 who will prepare for battle? Here, **For indeed** introduces another example that further supports what Paul said in the previous verse. If your readers would misunderstand **For indeed**, you could use a word or phrase that introduces another example. Alternate translation: “Again,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 14 8 ykv3 figs-explicit ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον 1 who will prepare for battle? In Paul’s culture, soldiers would often use **a trumpet** to issue commands or signals before or during a **battle**. These signals could indicate that an enemy was coming, that the soldiers should attack or retreat, or various other things. If your readers would misunderstand why Paul jumps from talking about **a trumpet** to talking about a **battle**, you could state more explicitly that the **trumpet** was used in warfare. Alternate translation: “if a trumpet gives an uncertain sound when a solider uses it to signal other soldiers, who will prepare for battle” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 8 h3hv grammar-connect-condition-contrary ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ 1 who will prepare for battle? Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **a trumpet** really does **give** a certain or clear **sound**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if a trumpet actually were to give an uncertain sound” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) From d497267a2aedc616238dfb91d78594beea824d94 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 21:09:33 +0000 Subject: [PATCH 046/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 36eecd93ad..1508528dc9 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1905,8 +1905,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 14 yi43 grammar-connect-condition-hypothetical ἐὰν προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου 1 my mind is unfruitful Here Paul uses the conditional form to show that praying **in a tongue** leads to the **spirit** praying but the **mind** being **unfruitful**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **If** statement in a way that does show the relationship. Alternate translation: “Whenever I pray in a tongue, my spirit” or “Suppose that I pray in a tongue. Then, my spirit” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 14 14 tfy0 figs-123person προσεύχωμαι…μου…μου 1 my mind is unfruitful Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “somebody would pray … his or her … his or her” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 14 gph1 τὸ πνεῦμά μου προσεύχεται 1 my mind is unfruitful Here, **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “my inner spiritual being prays” or “my heart prays” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “the Holy Spirit prays with my spirit” or “the Holy Spirit directs my inner spiritual being in prayer” -1CO 14 14 kjh6 figs-metaphor ὁ…νοῦς μου ἄκαρπός ἐστιν 1 my mind is unfruitful Here Paul speaks as if his **mind** were a plant or tree that could produce “fruit.” He states that his **mind** is **unfruitful** to indicate that it is not doing anything useful, just like a fruit tree that does not produce fruit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “my mind does nothing” or “my mind is not involved” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 14 15 vm6p figs-rquestion τί οὖν ἐστιν? 1 What should I do? 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. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or solution. Alternate translation: “I will tell you what I do.” or “This, then, is what to do.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 14 14 kjh6 figs-metaphor ὁ…νοῦς μου ἄκαρπός ἐστιν 1 my mind is unfruitful Here Paul speaks as if his **mind** were a plant or tree that could produce “fruit.” He states that his **mind** is **unfruitful** to indicate that it is not doing anything useful, just like a fruit tree that does not produce fruit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “my mind does nothing” or “my mind is not involved” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 15 vm6p figs-rquestion τί οὖν ἐστιν? 1 What should I do? 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. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or solution. Alternate translation, as a statement: “I will tell you what I do.” or “This, then, is what to do.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 14 15 nkgj figs-123person προσεύξομαι τῷ Πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ. ψαλῶ τῷ Πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ 1 What should I do? Here, just as in [14:14](../14/14.md), Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “People should pray with their spirits, and they should also pray with their minds. People should sing with their spirits, and they should also sing with their minds” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 15 nneh grammar-connect-time-simultaneous προσεύξομαι δὲ καὶ τῷ νοΐ…ψαλῶ δὲ καὶ τῷ νοΐ. 1 What should I do? Here, doing things **with {my} mind** could happen: (1) at the same time as doing things **with {my} spirit**. In other words, Paul is saying that he will use both his **spirit** and **mind** at the same time when he “prays” or “sings.” Alternate translation: “and I will use {my} mind also … and I will use {my} mind also” (2) at a different time as doing things **with {my} spirit**. In other words, Paul is saying that he sometimes use his **spirit** and sometimes use his **mind**. Alternate translation: “but other times I will pray with {my} mind … but other times I will sing with {my} mind” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 14 15 r11f τῷ Πνεύματι -1 pray with my spirit … pray with my mind … sing with my spirit … sing with my mind Here, just as in [4:14](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “with my inner spiritual being … with my inner spiritual being” or “with my heart … with my heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “as the Holy Spirit directs my spirit … as the Holy Spirit directs my spirit” or “as the Holy Spirit directs my inner spiritual being … as the Holy Spirit directs my inner spiritual being” From 4a08543982293a617bad5bef4dbd5b9440c726ac Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 21:14:51 +0000 Subject: [PATCH 047/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 1508528dc9..3d1f57de13 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1911,7 +1911,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 15 nneh grammar-connect-time-simultaneous προσεύξομαι δὲ καὶ τῷ νοΐ…ψαλῶ δὲ καὶ τῷ νοΐ. 1 What should I do? Here, doing things **with {my} mind** could happen: (1) at the same time as doing things **with {my} spirit**. In other words, Paul is saying that he will use both his **spirit** and **mind** at the same time when he “prays” or “sings.” Alternate translation: “and I will use {my} mind also … and I will use {my} mind also” (2) at a different time as doing things **with {my} spirit**. In other words, Paul is saying that he sometimes use his **spirit** and sometimes use his **mind**. Alternate translation: “but other times I will pray with {my} mind … but other times I will sing with {my} mind” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 14 15 r11f τῷ Πνεύματι -1 pray with my spirit … pray with my mind … sing with my spirit … sing with my mind Here, just as in [4:14](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “with my inner spiritual being … with my inner spiritual being” or “with my heart … with my heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “as the Holy Spirit directs my spirit … as the Holy Spirit directs my spirit” or “as the Holy Spirit directs my inner spiritual being … as the Holy Spirit directs my inner spiritual being” 1CO 14 16 fyc7 grammar-connect-condition-hypothetical ἐὰν εὐλογῇς πνεύματι…πῶς 1 you praise God … you are giving thanks … you are saying Here Paul uses the conditional form to show that blessing **with the spirit** leads to **the one who fills the place of the ungifted** being unable to **say the “Amen”**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “whenever you bless with the spirit, how” or “Suppose that you bless with the spirit. Then, how” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 14 16 niu5 figs-yousingular εὐλογῇς…τῇ σῇ εὐχαριστίᾳ…λέγεις 1 you praise God … you are giving thanks … you are saying Here Paul switches from using himself as an example to using one of the Corinthians as an example. Because of this, every **you** in this verse is singular. If your readers would misunderstand the second- person singular here, you could instead use a second-person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, bless … your thanksgiving … you are saying” (See: [[rc://en/ta/man/translate/figs-yousingular]]) +1CO 14 16 niu5 figs-yousingular εὐλογῇς…τῇ σῇ εὐχαριστίᾳ…λέγεις 1 you praise God … you are giving thanks … you are saying Here Paul switches from using himself as an example to using one of the Corinthians as an example. Because of this, every **you** in this verse is singular. If your readers would misunderstand the second-person singular here, you could instead use a second-person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, bless … your thanksgiving … you are saying” (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 14 16 crew figs-explicit εὐλογῇς πνεύματι 1 you praise God … you are giving thanks … you are saying Here Paul is speaking about someone who is using **the spirit** only and not the “mind” to speak in “tongues.” If your readers would misunderstand that this is what Paul is talking about, you could state it more explicitly. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 gi1q πνεύματι 1 you praise God … you are giving thanks … you are saying Just as in [4:14–15](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the mind but that is not somehow superior or closer to God. Alternate translation: “with your inner spiritual being” or “with your heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “by the power of the Holy Spirit” or “as the Holy Spirit directs your inner spiritual being” 1CO 14 16 r4w5 figs-rquestion ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν? 1 how will the outsider say “Amen” … saying? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) From 652b029855bde8f13acbe707a54c36c1312101e1 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 21:34:03 +0000 Subject: [PATCH 048/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 3d1f57de13..9145f78589 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1915,9 +1915,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 16 crew figs-explicit εὐλογῇς πνεύματι 1 you praise God … you are giving thanks … you are saying Here Paul is speaking about someone who is using **the spirit** only and not the “mind” to speak in “tongues.” If your readers would misunderstand that this is what Paul is talking about, you could state it more explicitly. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 gi1q πνεύματι 1 you praise God … you are giving thanks … you are saying Just as in [4:14–15](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the mind but that is not somehow superior or closer to God. Alternate translation: “with your inner spiritual being” or “with your heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “by the power of the Holy Spirit” or “as the Holy Spirit directs your inner spiritual being” 1CO 14 16 r4w5 figs-rquestion ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν? 1 how will the outsider say “Amen” … saying? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here Paul speaks as if there was a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here Paul speaks as if there were a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 16 g36b figs-genericnoun ὁ ἀναπληρῶν 1 how will the outsider say “Amen” … saying? Paul is speaking of people who “fill” **the place of the ungifted** in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who fills” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 14 16 j3e3 translate-unknown τοῦ ἰδιώτου 1 the ungifted Here, **the ungifted** could refer to: (1) any person who does not understand the “tongue” in the person is speaking. Alternate translation: “of the one who does not understand tongues” or “of the uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “of the outsider” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 14 16 j3e3 translate-unknown τοῦ ἰδιώτου 1 the ungifted Here, **the ungifted** could refer to: (1) any person who does not understand the “tongue” in which the person is speaking. Alternate translation: “of the one who does not understand tongues” or “of the uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “of the outsider” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 16 ev63 figs-explicit ἐρεῖ, τὸ ἀμήν, ἐπὶ 1 say “Amen” Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If your readers would misunderstand **Amen** or why people would say it, you could express the idea by using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 i6o5 figs-explicit ἐπὶ τῇ σῇ εὐχαριστίᾳ 1 say “Amen” Here, **your thanksgiving** refers back to what the person said when they were “blessing” **with the spirit**. Paul uses a different word here, but they mean basically the same thing. If your readers would misunderstand **thanksgiving**, you could translate this phrase so that it clearly refers back to **bless with the spirit**. Alternate translation: “at what you said” or “at your blessing” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 jxn4 figs-abstractnouns ἐπὶ τῇ σῇ εὐχαριστίᾳ 1 say “Amen” If your language does not use an abstract noun for the idea behind **thanksgiving**, you could express the idea by using a verb such as “thank.” Alternate translation: “at how you thanked God” or “at what you thanked God for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 87b0887f6594166ab3c10832360cf8051dbbeb8a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 21:41:49 +0000 Subject: [PATCH 049/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9145f78589..c7388e9554 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1927,7 +1927,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 17 w25k figs-metaphor ὁ ἕτερος οὐκ οἰκοδομεῖται 1 the other person is not built up Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 17 m7cj figs-activepassive ὁ ἕτερος οὐκ οἰκοδομεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who **is not built up** rather than emphasizing the person who is not doing the building up. If you must state who did the action, Paul implies that “you” did it. Alternate translation: “you do not build up the other person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 18 t27e figs-ellipsis πάντων ὑμῶν 1 Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**speak in tongues**). If your language does need these words, you can supply them from that clause. Alternate translation: “all of you speak in tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 14 19 w4pr figs-metaphor ἐν ἐκκλησίᾳ 1 than ten thousand words in a tongue Here, **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 19 w4pr figs-metaphor ἐν ἐκκλησίᾳ 1 than ten thousand words in a tongue Here, **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 19 jht9 translate-numbers πέντε 1 than ten thousand words in a tongue Here Paul refers to **five** words to indicate just a few words in contrast to the **myriads** he will mention later on in the verse. There is no special significance to the number **five**. If your readers would misunderstand and think that **five** is a special number, you could use a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: [[rc://en/ta/man/translate/translate-numbers]]) 1CO 14 19 nzby figs-infostructure ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ 1 than ten thousand words in a tongue If your language would naturally state the rest of the comparison before the purpose, you could rearrange these clauses. You may need to start a new sentence when you express the purpose. Alternate translation: “than myriads of words in a tongue. That way, I might also instruct others” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 19 cbw8 figs-hyperbole μυρίους λόγους 1 than ten thousand words in a tongue Here, much like in [4:15](../04/15.md), **myriads of words** is an exaggeration that the Corinthians would have understood to mean a large number of **words**. If that would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) From fb79290c4e809761b6951a288db7fb4c6fffb019 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 21:43:41 +0000 Subject: [PATCH 050/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index c7388e9554..e359479c38 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1930,7 +1930,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 19 w4pr figs-metaphor ἐν ἐκκλησίᾳ 1 than ten thousand words in a tongue Here, **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 19 jht9 translate-numbers πέντε 1 than ten thousand words in a tongue Here Paul refers to **five** words to indicate just a few words in contrast to the **myriads** he will mention later on in the verse. There is no special significance to the number **five**. If your readers would misunderstand and think that **five** is a special number, you could use a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: [[rc://en/ta/man/translate/translate-numbers]]) 1CO 14 19 nzby figs-infostructure ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ 1 than ten thousand words in a tongue If your language would naturally state the rest of the comparison before the purpose, you could rearrange these clauses. You may need to start a new sentence when you express the purpose. Alternate translation: “than myriads of words in a tongue. That way, I might also instruct others” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 14 19 cbw8 figs-hyperbole μυρίους λόγους 1 than ten thousand words in a tongue Here, much like in [4:15](../04/15.md), **myriads of words** is an exaggeration that the Corinthians would have understood to mean a large number of **words**. If that would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 14 19 cbw8 figs-hyperbole μυρίους λόγους 1 than ten thousand words in a tongue Here, much like in [4:15](../04/15.md), **myriads of words** is an exaggeration that the Corinthians would have understood to mean a large number of **words**. If **myriad** would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 14 20 luu4 figs-gendernotations ἀδελφοί 1 General Information: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a no-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul thus wants the Corinthians not to be like children by avoiding knowing very little in their **thinking**. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a nonfigurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 20 i2w1 figs-infostructure ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε 1 do not be children in your thinking If your language would naturally express the contrast before the comparison, you could move the clause about being **mature** before the clause about being **childlike**. Alternate translation: “Rather, become mature in the thoughts, and only be childlike in evil” (See: [[rc://en/ta/man/translate/figs-infostructure]]) From 21fdf645784a4a0e33749bbd2cf0542963fb914b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 21:59:23 +0000 Subject: [PATCH 051/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index e359479c38..cd91dac19e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1931,8 +1931,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 19 jht9 translate-numbers πέντε 1 than ten thousand words in a tongue Here Paul refers to **five** words to indicate just a few words in contrast to the **myriads** he will mention later on in the verse. There is no special significance to the number **five**. If your readers would misunderstand and think that **five** is a special number, you could use a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: [[rc://en/ta/man/translate/translate-numbers]]) 1CO 14 19 nzby figs-infostructure ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ 1 than ten thousand words in a tongue If your language would naturally state the rest of the comparison before the purpose, you could rearrange these clauses. You may need to start a new sentence when you express the purpose. Alternate translation: “than myriads of words in a tongue. That way, I might also instruct others” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 19 cbw8 figs-hyperbole μυρίους λόγους 1 than ten thousand words in a tongue Here, much like in [4:15](../04/15.md), **myriads of words** is an exaggeration that the Corinthians would have understood to mean a large number of **words**. If **myriad** would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 14 20 luu4 figs-gendernotations ἀδελφοί 1 General Information: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a no-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul thus wants the Corinthians not to be like children by avoiding knowing very little in their **thinking**. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a nonfigurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 20 luu4 figs-gendernotations ἀδελφοί 1 General Information: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul thus wants the Corinthians not to be like children in how children know every little. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a nonfigurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 20 i2w1 figs-infostructure ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε 1 do not be children in your thinking If your language would naturally express the contrast before the comparison, you could move the clause about being **mature** before the clause about being **childlike**. Alternate translation: “Rather, become mature in the thoughts, and only be childlike in evil” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 20 y2og τῇ κακίᾳ 1 do not be children in your thinking Alternate translation: “about evil” 1CO 14 21 jx6l figs-activepassive ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “In the law someone wrote” or “They wrote in the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 87782bfc78fb244ccf32f05fef794505734279d3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:12:00 +0000 Subject: [PATCH 052/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index cd91dac19e..a0cfadbca2 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1960,7 +1960,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 24 feby figs-123person πάντες προφητεύωσιν 1 he would be convicted by all and examined by all Here Paul uses the third person because he is again using a hypothetical situation. However, he wants the Corinthians to apply this hypothetical situation to themselves. If your readers would misunderstand that **they** applies to the Corinthians, you could use the second person instead. Alternate translation: “you all would prophesy” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 24 d5vi translate-unknown ἰδιώτης 1 he would be convicted by all and examined by all Here, just as in [14:23](../14/23.md), **ungifted** could refer to: (1) any person who does not understand the tongues that the other people are speaking. Alternate translation: “person who does not understand tongues” or “uninitiated person” (2) a person who is not part of the Christian group. Alternate translation: “outsider” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 24 ihkk figs-go εἰσέλθῃ 1 he would be convicted by all and examined by all Your language may say “might go in” rather than **might come in** in this situation. Use whatever form is natural. Alternate translation: “might go in” (See: [[rc://en/ta/man/translate/figs-go]]) -1CO 14 24 xxy5 figs-parallelism ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all Here Paul uses the same words and structure twice, only changing the verb. He does this to emphasize how the “prophecy” affects the **unbeliever or ungifted person**. If your language does not use repetition for emphasis, and if your readers might be confused why Paul repeats himself, you could combine these two clauses into one. Alternate translation: “he is confronted by all” or “he is convicted and examined by all” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 14 24 xxy5 figs-parallelism ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all Here Paul uses the same words and structure twice, only changing the verb. He does this to emphasize how the “prophecy” affects the **unbeliever or ungifted person**. If your language does not use repetition for emphasis, and if your readers might be confused as to why Paul repeats himself, you could combine these two clauses into one. Alternate translation: “he is confronted by all” or “he is convicted and examined by all” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 24 izrj figs-activepassive ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to emphasize the person who is **convicted** or **examined** rather than emphasizing the **all** that is doing the actions. Alternate translation: “all convict him, all examine him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 24 gr05 figs-gendernotations ἐλέγχεται…ἀνακρίνεται 1 he would be convicted by all and examined by all Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she is convicted … he or she is examined” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 24 iprk ὑπὸ πάντων -1 he would be convicted by all and examined by all Here, **all** could refer to: (1) everything that the people who **prophesy** are saying. Alternate translation: “by all that is said … by all that is said” or “by all the words … by all the words” (2) **they all** who are prophesying. Alternate translation: “by all who are prophesying … by all who are prophesying” From 0ab9310d3e546f86791ebb29f317040c27620e7c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:18:56 +0000 Subject: [PATCH 053/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index a0cfadbca2..6c344ac691 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1972,7 +1972,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 26 bv9k figs-rquestion τί οὖν ἐστιν, ἀδελφοί? 1 What is tp be then, brothers? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or a clarification. Alternate translation: “This is what it is, brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 14 26 f8ai figs-explicit τί οὖν ἐστιν 1 What is tp be then, brothers? Here Paul could be asking this question about: (1) what his argument means for the Corinthians. Alternate translation: “What then do I mean” (2) what the Corinthians should be doing. Alternate translation: “What then should you do” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 26 b79h figs-gendernotations ἀδελφοί 1 What is tp be then, brothers? Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 26 ke1q figs-go συνέρχησθε 1 What is tp be then, brothers? Here, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than **come** in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you arrive together” (See: [[rc://en/ta/man/translate/figs-go]]) +1CO 14 26 ke1q figs-go συνέρχησθε 1 What is tp be then, brothers? Here, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than **come** in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you assemble together” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 26 qgao writing-pronouns ἕκαστος 1 What is tp be then, brothers? Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **when you come together**. If your readers would misunderstand **each one**, you could use a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “any one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm, or a teaching, or a revelation, or a tongue, or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 26 qsx0 figs-abstractnouns ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you could express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 9e826d8eaac4ce58ec569449b2af0df4ac0b5ebd Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:32:12 +0000 Subject: [PATCH 054/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 6c344ac691..1dc8397b1d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1974,7 +1974,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 26 b79h figs-gendernotations ἀδελφοί 1 What is tp be then, brothers? Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 26 ke1q figs-go συνέρχησθε 1 What is tp be then, brothers? Here, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than **come** in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you assemble together” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 26 qgao writing-pronouns ἕκαστος 1 What is tp be then, brothers? Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **when you come together**. If your readers would misunderstand **each one**, you could use a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “any one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm, or a teaching, or a revelation, or a tongue, or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm or a teaching or a revelation or a tongue or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 26 qsx0 figs-abstractnouns ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you could express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 26 dy8d figs-explicit ἑρμηνίαν 1 What is tp be then, brothers? Here, just as in [12:10](../12/10.md), **interpretation** refers specifically to interpreting **a tongue**. If your readers would misunderstand what the **interpretation** is about, you could state explicitly that it is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 26 xzz2 figs-imperative πάντα πρὸς οἰκοδομὴν γινέσθω 1 interpretation Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative]]) @@ -1993,10 +1993,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 28 u0ia figs-gendernotations σιγάτω…ἑαυτῷ…λαλείτω 1 must interpret Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **him** and **himself**, you could use nongendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 28 c2wj figs-imperative σιγάτω…λαλείτω 1 must interpret Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 28 nzye figs-explicit σιγάτω…λαλείτω 1 must interpret Here, **let him be silent** and **let him speak** refer specifically to speaking in “tongues.” They do not refer in general to any speaking **in church**. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “let him not speak the tongue … let him speak the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 28 pqky figs-metaphor ἐν ἐκκλησίᾳ 1 must interpret Here, just as in [14:19](../14/19.md), **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 28 pqky figs-metaphor ἐν ἐκκλησίᾳ 1 must interpret Here, just as in [14:19](../14/19.md), **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 28 fl59 figs-idiom ἑαυτῷ…καὶ τῷ Θεῷ 1 must interpret Here, **to himself and to God** could refer to: (1) how the person should keep the “tongue” between **himself** and **God**. In other words, the only people who experience the “tongue” are the person speaking it and God. This would mean that the person speaking the “tongue” says words in their head or very quietly. Alternate translation: “in his mind to God” or “quietly to God” (2) how the person should speak the “tongue” after the meeting is over and “he” is by **himself**. In this way, only the person who speaks the “tongue” and **God** hear it. Alternate translation: “to God when he is by himself” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 29 x2fd grammar-connect-words-phrases δὲ 1 Let two or three prophets speak Here, **But** introduces similar instructions about a new topic (prophecy). If your readers would misunderstand **But**, you could use a word or phrase that introduces a related topic. Alternate translation: “In the same way,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 14 29 a9iz figs-explicit προφῆται…δύο ἢ τρεῖς λαλείτωσαν 1 Let two or three prophets speak Paul does not explicitly state in what situation **two or three prophets** should **speak**. He does not mean that only **two or three** prophets can ever speak. He could be speaking about: (1) each time the believers gathered to worship God. Alternate translation: “let two or three prophets speak every time you gather together” (2) the periods between when **the others evaluate**. In this case, **two or three prophets** can speak before the evaluation happens. Alternate translation: “let two or three prophets speak in a row” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 14 29 a9iz figs-explicit προφῆται…δύο ἢ τρεῖς λαλείτωσαν 1 Let two or three prophets speak Paul does not explicitly state in what situation **two or three prophets** should **speak**. He does not mean that only **two or three** prophets can ever speak. He could be speaking about: (1) each time the believers gathered to worship God. Alternate translation: “let two or three prophets speak every time you gather together” (2) the periods between when **the others evaluate**. In this case, **two or three prophets** can speak before the evaluation happens. Alternate translation: “let two or three prophets speak consecutively” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 29 kw3u figs-explicit δύο ἢ τρεῖς 1 Let two or three prophets speak Here, **two or three** does not restrict the number of prophets to only those two numbers. Rather, Paul uses **two or three** to give a general idea of how many **prophets** should **speak** when believers gather for worship. If your readers would misunderstand **two or three**, you could include a word or phrase that indicates that Paul is giving examples or rough estimates. Alternate translation: “roughly two or three” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 29 u33q figs-imperative προφῆται…δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν 1 Let two or three prophets speak In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “two or three prophets must speak, and the others must evaluate” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 29 qdb8 writing-pronouns οἱ ἄλλοι 1 Let two or three prophets speak Here, **the others** could refer to: (1) all the believers who are not prophesying. Alternate translation: “the rest of the believers” (2) all the prophets who are not prophesying. Alternate translation: “the other prophets” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 15aa277ca53533f3fee0c200a330f0bec142ef80 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:46:12 +0000 Subject: [PATCH 055/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 1dc8397b1d..1c5f3af108 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2017,7 +2017,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 33 my65 figs-infostructure οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης 1 God is not a God of confusion If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “God is of peace, not of confusion” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 33 ze95 figs-possession οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης 1 God is not a God of confusion Here Paul uses the possessive form to state that **God** is characterized by **peace**, not by **confusion**. If your language does not use the possessive form to characterize someone, you could use a form that does do this. Alternate translation: “God is not a confused God but a peaceful God” or “God is not related to confusion but to peace” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 33 cu4y figs-abstractnouns ἀκαταστασίας…εἰρήνης 1 God is not a God of confusion If your language does not use abstract nouns for the ideas behind **confusion** and **peace**, you could express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused … peaceful” or “a confused God … a peaceful God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 33 k0ma figs-infostructure εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων, 1 God is not a God of confusion The phrase **As in all the churches of the saints** could modify: (1) the two verses that follow. Supporting this option is how the first half of this verse sounds like a conclusion and how it does not make much sense to say that **God** is a specific way **in all the churches**. See the ULT for this option. (2) the first half of this verse. Supporting this option is how “in the churches” is repeated near the beginning of the next verse and how Paul uses a phrase similar to this one at the end of sentences (see [4:17](../04/17.md); [7:17](../07/17.md)). Alternate translation: “of peace, as in all the churches of the saints.” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +1CO 14 33 k0ma figs-infostructure εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων, 1 God is not a God of confusion The phrase **As in all the churches of the saints** could modify: (1) the two verses that follow. Supporting this option is how the first half of this verse sounds like a conclusion and how it does not make much sense to say that **God** is a specific way **in all the churches**. See the ULT for this option. (2) the first sentence in this verse. Supporting this option is how “in the churches” is repeated near the beginning of the next verse and how Paul uses a phrase similar to this one at the end of sentences (see [4:17](../04/17.md); [7:17](../07/17.md)). Alternate translation: “of peace, as in all the churches of the saints.” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 33 m76o figs-metaphor ἐν πάσαις ταῖς ἐκκλησίαις 1 God is not a God of confusion Here, **in all the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If your readers would misunderstand **in all the churches**, you could clarify that **the churches** refers to gatherings of believers for worship. Alternate translation: “in all the gatherings of believers” or “in all the worship services” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 34 gjv2 figs-explicit αἱ γυναῖκες 1 let be silent Here, **women** could refer to: (1) married **women** (and possibly **women** with close male relatives). In support of this view is the reference to “{their} own husbands” in [14:35](../06/21.md). Alternate translation: “wives” (2) **women** in general. Alternate translation: “women” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 34 ssjr figs-explicit αἱ γυναῖκες…σιγάτωσαν…λαλεῖν 1 let be silent Here, **be silent** and **speak** could refer to: (1) speaking or not speaking in specific situations related to “examining” prophecies (see [14:29](../14/29.md)). These specific situations would be when the woman’s husband or close male relative is the one who has prophesied. Alternate translation: “let the women be silent when their husbands are prophesying … to speak when their husbands are prophesying” (2) speaking or not speaking in disruptive ways, particularly asking questions improperly, talking loudly, or speaking out of turn. Paul is using **be silent** as he did in [14:28](../14/28.md), [30](../14/30.md): it does not prohibit any kind of talking but refers to “keeping quiet” when speaking would be disruptive. Alternate translation: “let the women avoid disruptive talk … to disrupt worship by speaking” (3) any official speaking, including prophecy, discerning prophecies, and tongues. Alternate translation: “remain silent … ever to speak” (See: [[rc://en/ta/man/translate/figs-explicit]]) From a41c60784ea691050a946c99d72207ed30159fca Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:51:35 +0000 Subject: [PATCH 056/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 1c5f3af108..4d14497b89 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2028,7 +2028,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 34 edeg figs-explicit ὑποτασσέσθωσαν 1 let be silent Here Paul does not state to whom or what the **women** are **to be in submission**. If possible, you also should not express what they are **to be in submission** to. If you must consider the object of **submission**, Paul could imply that the **submission** is to: (1) husbands (or other close male relatives). Alternate translation: “to be in submission to their husbands” (2) to the order God has given the church. Alternate translation: “to act in line with the order of the church” (3) to the church as a whole, particularly the leaders. Alternate translation: “to be in submission to other believers” or “to be in submission to the leaders” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 34 nszq figs-extrainfo καθὼς καὶ ὁ νόμος λέγει 1 let be silent Here Paul does not specify what he means by **law**. It could refer to [Genesis 3:16](../../gen/03/16.md). However, it may just be a more general reference to the first five books of the Old Testament (the “Pentateuch”) or to the entire Old Testament (as Paul uses **law** in [14:21](../14/21.md)). If possible, do not clarify what meaning of **law** Paul had in mind, since he does not identify exactly what he means by **law**. Alternate translation: “just as also God’s commandments say” or “just as also the scriptures say” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 35 orcw grammar-connect-condition-hypothetical εἰ 1 let be silent Here Paul uses **if** to introduce a true possibility. He means that they might **desire to learn anything**, or they may not. He specifies the result for **if they desire to learn anything**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “suppose.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 14 35 tzao figs-explicit τι μαθεῖν θέλουσιν 1 let be silent Here Paul does not state what the “women” or “wives” might **desire to learn** about. He could imply that they want **to learn** more and **ask** questions about: (1) what their husbands have said **in church**. Alternate translation: “they desire to learn anything about what their husbands have said” (2) what anyone has said in **in church**. Alternate translation: “they desire to learn about what someone said” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 14 35 tzao figs-explicit τι μαθεῖν θέλουσιν 1 let be silent Here Paul does not state what the “women” or “wives” might **desire to learn** about. He could imply that they want **to learn** more and **ask** questions about: (1) what their husbands have said **in church**. Alternate translation: “they desire to learn anything about what their husbands have said” (2) what anyone has said **in church**. Alternate translation: “they desire to learn about what someone said” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 35 hx7r figs-imperative ἐπερωτάτωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 35 a1dt figs-extrainfo αἰσχρὸν…ἐστιν 1 let be silent Here Paul does not express for whom this behavior is **disgraceful**. He almost certainly means that it brings “disgrace” on the woman and probably her family too. It may also bring “disgrace” on the whole group of believers. If possible, use an expression that is general enough to capture any or all of these ideas. Alternate translation: “it is shameful” or “it brings shame” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 35 fqot figs-explicit γυναικὶ 1 let be silent Here, just as in [14:34](../14/34.md), **woman** could refer to: (1) any married **woman** (and possibly any **woman** with close male relatives). In support of this view is the reference to **{their} own husbands** in this verse. Alternate translation: “for a wife” (2) any **woman** in general. Alternate translation: “for any woman” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 926b7e72fdfa3af7ad9ac6df39809756b5ff962d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:55:38 +0000 Subject: [PATCH 057/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 4d14497b89..896acd706a 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2039,7 +2039,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 36 tmfn figs-go ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν…εἰς ὑμᾶς μόνους κατήντησεν 1 the word of God In the first question, **go out** refers to the Corinthians as the source of the **word of God**. In the second question, **come** refers to the Corinthians as the recipients of the **word of God**. Use movement words that make this clear in your language. Alternate translation: “did the word of God depart … did it reach only you” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 36 mj6b figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 the word of God Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message of God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 14 36 hdu2 figs-possession ὁ λόγος τοῦ Θεοῦ 1 the word of God Here Paul uses the possessive to describe a **word** that is: (1) from **God**. Alternate translation: “the word from God” (2) about **God**. Alternate translation: “the word about God” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 14 37 lrzp grammar-connect-condition-fact εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might that they are “prophets” or **spiritual**, but he knows that some of them do think in this way. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) +1CO 14 37 lrzp grammar-connect-condition-fact εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might think that they are “prophets” or **spiritual**, but he knows that some of them do think in this way. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 37 h265 figs-gendernotations δοκεῖ…ἐπιγινωσκέτω 1 he should acknowledge Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **himself** and **him**, you could use nongendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 37 ab6u figs-imperative ἐπιγινωσκέτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 37 b81a figs-pastforfuture γράφω 1 he should acknowledge Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) From d2b6b366b3df99bf37e22a0572c24921a5f26101 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 00:58:50 +0000 Subject: [PATCH 058/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 896acd706a..36b07499f0 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2045,7 +2045,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 37 b81a figs-pastforfuture γράφω 1 he should acknowledge Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 14 37 z0hu figs-possession Κυρίου…ἐντολή 1 he should acknowledge Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **the Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **the Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 37 rc1r figs-abstractnouns Κυρίου…ἐντολή 1 he should acknowledge If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 38 ilzx grammar-connect-condition-fact εἰ…τις ἀγνοεῖ 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) +1CO 14 38 ilzx grammar-connect-condition-fact εἰ…τις ἀγνοεῖ 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them truly might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 38 m1lx ἀγνοεῖ, ἀγνοείτω 1 he should acknowledge Here, **ignorant** could refer to: (1) the opposite of “acknowledge” in the last verse ([14:37](../14/37.md)), that is, not accepting the authority of something or someone. Alternate translation: “does not acknowledge this, let him not be acknowledged” (2) not knowing that something is true. Alternate translation: “does not know this, let him continue not to know” 1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a “command of the Lord.” If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) From 8cc7ddd308cf6a2ff9fc7faf737938aadf4cff75 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:00:07 +0000 Subject: [PATCH 059/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 36b07499f0..616db87633 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2047,19 +2047,19 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 37 rc1r figs-abstractnouns Κυρίου…ἐντολή 1 he should acknowledge If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 38 ilzx grammar-connect-condition-fact εἰ…τις ἀγνοεῖ 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them truly might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 38 m1lx ἀγνοεῖ, ἀγνοείτω 1 he should acknowledge Here, **ignorant** could refer to: (1) the opposite of “acknowledge” in the last verse ([14:37](../14/37.md)), that is, not accepting the authority of something or someone. Alternate translation: “does not acknowledge this, let him not be acknowledged” (2) not knowing that something is true. Alternate translation: “does not know this, let him continue not to know” -1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a “command of the Lord.” If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a command of the Lord. If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 38 nxo7 figs-explicit ἀγνοείτω 1 he should acknowledge Here Paul does not state who is letting **him be ignorant**. He could mean: (1) that the Corinthians should **let him be ignorant**. Alternate translation: “you should let him be ignorant” (2) that God lets **him be ignorant**. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 38 cwbs translate-textvariants ἀγνοείτω 1 he should acknowledge In Paul’s language, **let him be ignorant** and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have **let him be ignorant**. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1CO 14 39 xgjw grammar-connect-logic-result ὥστε 1 do not forbid anyone from speaking in tongues Here, **So then** introduces a conclusion of the argument from [14:1–38](../14/01.md). Use a word or phrase in your language that introduces the conclusion to an argument. Alternate translation: “Therefore” or “To sum up” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using the term to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 39 jvr7 τὸ λαλεῖν…γλώσσαις 1 do not forbid anyone from speaking in tongues Alternate translation: “speaking in tongues” 1CO 14 40 d7ia figs-activepassive πάντα…γινέσθω 1 But let all things be done properly and in order If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” **all things**, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 40 mrnf figs-imperative πάντα…γινέσθω 1 But let all things be done properly and in order Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 40 y5wb translate-unknown εὐσχημόνως 1 But let all things be done properly and in order Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If your readers would misunderstand **properly**, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 40 yh07 translate-unknown κατὰ τάξιν 1 But let all things be done properly and in order Here, **in order** refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand **in order**, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 intro abci 0 # 1 Corinthians 15 General Notes\n\n## Structure and Formatting\n\n9. On the Resurrection of the Dead (15:1–58)\n * The Gospel and Resurrection (15:1–11)\n * Proof of Christ’s Resurrection (15:12–34)\n * The Resurrection Body (15:35–58)\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 [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).\n\n## Special Concepts in this Chapter\n\n### Denying the resurrection\n\nIn [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection. \n\n### The resurrection of the body\n\nThroughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to nonbelievers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to nonbelievers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])\n\n### Adam and Christ\n\nIn [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])\n\n### “Natural” and “spiritual” bodies\n\nIn [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])\n\n## Important Figures of Speech in this Chapter\n\n### Falling asleep\n\nIn [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Parallelisms\n\nIn this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Hypothetical arguments\n\nIn [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things that the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Farming analogy\n\nIn [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Son subordinated to Father?\n\nIn [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### “Body” in the singular\n\nIn [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter. \n\n### Common sayings\n\nIn [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 intro abci 0 # 1 Corinthians 15 General Notes\n\n## Structure and Formatting\n\n9. On the Resurrection of the Dead (15:1–58)\n * The Gospel and Resurrection (15:1–11)\n * Proof of Christ’s Resurrection (15:12–34)\n * The Resurrection Body (15:35–58)\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 [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).\n\n## Special Concepts in this Chapter\n\n### Denying the resurrection\n\nIn [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection. \n\n### The resurrection of the body\n\nThroughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to nonbelievers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to nonbelievers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])\n\n### Adam and Christ\n\nIn [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’ body. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])\n\n### “Natural” and “spiritual” bodies\n\nIn [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])\n\n## Important Figures of Speech in this Chapter\n\n### Falling asleep\n\nIn [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Parallelisms\n\nIn this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Hypothetical arguments\n\nIn [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things which the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Farming analogy\n\nIn [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Son subordinated to Father?\n\nIn [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### “Body” in the singular\n\nIn [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter. \n\n### Common sayings\n\nIn [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 1 gc6n grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic that Paul will speak about for many verses. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 1 la9v γνωρίζω…ὑμῖν, ἀδελφοί 1 make known to you Paul makes it clear in the rest of the verse that this is not the first time he has made **known** the **gospel** to the Corinthians. If **I make known to you** sounds like Paul is making it known for the first time, you could use a word or phrase that indicates that Paul is reminding them of the **the gospel** or giving them more information about it. Alternate translation: “I again make known to you, brothers,” or “I remind you, brothers, about” 1CO 15 1 c3yo figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From 9802e80feac934ea35d3697d6c9c2ee262dfb5bc Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:13:15 +0000 Subject: [PATCH 060/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 616db87633..a2b5e149f7 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2071,7 +2071,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 2 d8or figs-metaphor τίνι λόγῳ…κατέχετε 1 you are being saved Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 2 le2k figs-metonymy τίνι λόγῳ 1 the word I preached to you Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 2 opvd grammar-connect-logic-contrast ἐκτὸς εἰ μὴ 1 the word I preached to you Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he told the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he preached to the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 3 sp4p figs-explicit ἐν πρώτοις 1 as of first importance Here, **among the first** could mean that: (1) what Paul is about to say is one of the **first** things he told them when he visited Corinth. Alternate translation: “as one of the first things I said” (2) what Paul is about to say is one of the most important things he told them when he visited Corinth. Alternate translation: “as one of the most important things I said” 1CO 15 3 azw6 figs-extrainfo ὃ καὶ παρέλαβον 1 for our sins Here Paul does not clarify from whom he **received** this information. In [11:23](../11/23.md), which uses very similar words, Paul says that he “received” things “from the Lord.” Here, then, it is likely that he also **received** what he is about to say “from the Lord.” However, he may also mean that he **received** this specific way of expressing the good news from another human being. Since Paul avoids stating from whom he **received** what he is about to say, you should also try to avoid stating it. If you must state whom he **received** it from, you could refer to “the Lord” or generally to people. Alternate translation: “what I also received from the Lord” or “what I also received from others” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 3 f5yp ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν 1 for our sins Alternate translation: “in order to deal with our sins” From 52c7ba635da271fea51aeb078c7d6ff18c1a08df Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:19:07 +0000 Subject: [PATCH 061/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index a2b5e149f7..958a458954 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2078,10 +2078,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 3 inj2 writing-quotations κατὰ τὰς Γραφάς 1 according to the scriptures In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 4 wa7m figs-activepassive ἐτάφη 1 he was buried If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive to avoid saying who **buried** him, so if you must state who did the action, you could use a generic or nonspecific subject. Alternate translation: “they buried him” or “someone buried him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 4 n7c7 figs-activepassive ἐγήγερται 1 he was raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died then coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 4 zufz translate-ordinal τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “on day three” (See: [[rc://en/ta/man/translate/translate-ordinal]]) 1CO 15 4 v7vv translate-numbers τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised In Paul’s culture, the current **day** was counted as the “first day.” So, **the third day** would refer to two days after **he was buried**. If Jesus **was buried** on a Friday, he **was raised** on a Sunday. Consider how your language counts days and use a phrase that represents the timing properly. Alternate translation: “two days later” (See: [[rc://en/ta/man/translate/translate-numbers]]) -1CO 15 4 jex1 writing-quotations κατὰ τὰς Γραφάς 1 was raised In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 4 jex1 writing-quotations κατὰ τὰς Γραφάς 1 was raised In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 4 hssy τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς Γραφάς 1 was raised Here, **according to the Scriptures** could modify (1) **he was raised on the third day**. Alternate translation: “on the third day, which all happened just as the Scriptures say” (2) just **on the third day**. Alternate translation: “on the third day, which was when the Scriptures said it would happen” 1CO 15 5 qxkw figs-activepassive ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα 1 Connecting Statement: If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than focusing on those who do the “seeing.” Alternate translation: “Cephas and then the Twelve saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 5 rhd3 translate-names Κηφᾷ 1 Connecting Statement: **Cephas** is another name for Peter. It is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) From 34ead2db93878d25c36b78e5a6faf8136ac02339 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:20:04 +0000 Subject: [PATCH 062/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 958a458954..23cff10b50 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2082,7 +2082,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 4 zufz translate-ordinal τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “on day three” (See: [[rc://en/ta/man/translate/translate-ordinal]]) 1CO 15 4 v7vv translate-numbers τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised In Paul’s culture, the current **day** was counted as the “first day.” So, **the third day** would refer to two days after **he was buried**. If Jesus **was buried** on a Friday, he **was raised** on a Sunday. Consider how your language counts days and use a phrase that represents the timing properly. Alternate translation: “two days later” (See: [[rc://en/ta/man/translate/translate-numbers]]) 1CO 15 4 jex1 writing-quotations κατὰ τὰς Γραφάς 1 was raised In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 15 4 hssy τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς Γραφάς 1 was raised Here, **according to the Scriptures** could modify (1) **he was raised on the third day**. Alternate translation: “on the third day, which all happened just as the Scriptures say” (2) just **on the third day**. Alternate translation: “on the third day, which was when the Scriptures said it would happen” +1CO 15 4 hssy τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς Γραφάς 1 was raised Here, **according to the Scriptures** could modify (1) **he was raised on the third day**. Alternate translation: “on the third day, which all happened just as the Scriptures record” (2) just **on the third day**. Alternate translation: “on the third day, which was when the Scriptures indicated that it would happen” 1CO 15 5 qxkw figs-activepassive ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα 1 Connecting Statement: If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than focusing on those who do the “seeing.” Alternate translation: “Cephas and then the Twelve saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 5 rhd3 translate-names Κηφᾷ 1 Connecting Statement: **Cephas** is another name for Peter. It is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 5 q3nb figs-explicit τοῖς δώδεκα 1 he appeared Here, **the twelve** refers to twelve disciples that Jesus specially chose to represent him and to be with him. The **twelve** includes **Cephas**, and it also includes Judas, who betrayed Jesus and killed himself. Paul uses **the Twelve** as a reference to this group in general. He is not excluding Peter or including Judas. If your readers would misunderstand this, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the **Twelve**. Alternate translation: “the remaining members of the Twelve” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 620da6b4bd284b0876ee2537e96c5fa82ed88816 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:24:04 +0000 Subject: [PATCH 063/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 23cff10b50..31b983d286 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2085,7 +2085,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 4 hssy τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς Γραφάς 1 was raised Here, **according to the Scriptures** could modify (1) **he was raised on the third day**. Alternate translation: “on the third day, which all happened just as the Scriptures record” (2) just **on the third day**. Alternate translation: “on the third day, which was when the Scriptures indicated that it would happen” 1CO 15 5 qxkw figs-activepassive ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα 1 Connecting Statement: If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than focusing on those who do the “seeing.” Alternate translation: “Cephas and then the Twelve saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 5 rhd3 translate-names Κηφᾷ 1 Connecting Statement: **Cephas** is another name for Peter. It is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 15 5 q3nb figs-explicit τοῖς δώδεκα 1 he appeared Here, **the twelve** refers to twelve disciples that Jesus specially chose to represent him and to be with him. The **twelve** includes **Cephas**, and it also includes Judas, who betrayed Jesus and killed himself. Paul uses **the Twelve** as a reference to this group in general. He is not excluding Peter or including Judas. If your readers would misunderstand this, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the **Twelve**. Alternate translation: “the remaining members of the Twelve” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 5 q3nb figs-explicit τοῖς δώδεκα 1 he appeared Here, **the Twelve** refers to twelve disciples that Jesus specially chose to represent him and to be with him. We know **the Twelve** includes **Cephas**, and it also includes Judas, who betrayed Jesus and killed himself. Paul uses **the Twelve** as a reference to this group in general. He is not excluding Peter or including Judas. If your readers would misunderstand this, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the **Twelve**. Alternate translation: “by the remaining members of the Twelve” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 6 obxp figs-activepassive ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than those who do the “seeing.” Alternate translation: “more than 500 brothers at once saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 6 a6en figs-gendernotations ἐπάνω πεντακοσίοις ἀδελφοῖς 1 some have fallen asleep Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “by more than 500 brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 6 xwtq translate-unknown ἐφάπαξ 1 some have fallen asleep Here, **at once** indicates that all of the **more than 500 brothers** saw Jesus at the same time. If your readers would misunderstand **at once**, you could use a word or a phrase that identifies this as one event. Alternate translation: “at the same time” or “simultaneously” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 27adb9e5eb8785c3acc3f48a145f1414d0b2e7b8 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:28:42 +0000 Subject: [PATCH 064/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 31b983d286..031d5f2947 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2092,7 +2092,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 6 hezq figs-infostructure ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν 1 some have fallen asleep It may be more natural in your language to refer to the qualification that **some have fallen asleep** before making the main point that **most** of them **remain until now**. If so, you could reverse the order of these two clauses. Alternate translation: “at once. While some have fallen asleep, most of them remain until now” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 6 qkja figs-idiom μένουσιν ἕως ἄρτι 1 some have fallen asleep Here, to **remain until now** refers to being alive until the present moment. Paul means that **most** of the 500 people who saw Jesus are still alive when he is writing this letter. If your readers would misunderstand **remain until now**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “continue to live until now” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 6 q8bl figs-euphemism ἐκοιμήθησαν 1 some have fallen asleep Here Paul refers to dying as having **fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fallen asleep**, you could use a different polite way of referring to death or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than emphasizing those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called before he died. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all of them” From 15bc25f09a2d7c834a0677ee00312fbad9786423 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:29:49 +0000 Subject: [PATCH 065/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 031d5f2947..b8763ed409 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2094,7 +2094,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 6 q8bl figs-euphemism ἐκοιμήθησαν 1 some have fallen asleep Here Paul refers to dying as having **fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fallen asleep**, you could use a different polite way of referring to death or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than emphasizing those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called before he died. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) +1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called to follow him. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all of them” 1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I was a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 8 vg7t translate-unknown τῷ ἐκτρώματι 1 a child born at the wrong time Here, **a child born at the wrong time** could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: [[rc://en/ta/man/translate/translate-unknown]]) From a262f1e87b5bc0381a3ab5992bbcaeeb4a9c0718 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:34:50 +0000 Subject: [PATCH 066/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index b8763ed409..3ab636f5a0 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2095,7 +2095,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than emphasizing those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called to follow him. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all of them” +1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all the others” 1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I was a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 8 vg7t translate-unknown τῷ ἐκτρώματι 1 a child born at the wrong time Here, **a child born at the wrong time** could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 8 tcqq figs-explicit ὡσπερεὶ τῷ ἐκτρώματι 1 a child born at the wrong time Paul here compares himself to a **child born at the wrong time**. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like **a child born at the wrong time**. Alternate translation: “which happened suddenly, as if I was a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a **child born at the wrong time**. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-explicit]]) From f935d0ce207463a117d2c0a6e7573a58338f3143 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:51:24 +0000 Subject: [PATCH 067/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 3ab636f5a0..312b033444 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2096,7 +2096,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called to follow him. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all the others” -1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I was a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I were a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 8 vg7t translate-unknown τῷ ἐκτρώματι 1 a child born at the wrong time Here, **a child born at the wrong time** could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 8 tcqq figs-explicit ὡσπερεὶ τῷ ἐκτρώματι 1 a child born at the wrong time Paul here compares himself to a **child born at the wrong time**. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like **a child born at the wrong time**. Alternate translation: “which happened suddenly, as if I was a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a **child born at the wrong time**. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 9 frj2 figs-infostructure ἐγὼ…εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ Θεοῦ 1 a child born at the wrong time If your language would state the reason before the result, you could move the clause **because I persecuted the church of God** earlier in the sentence. It could give the reason for: (1) **who am not worthy to be called an apostle**. Alternate translation: “I am the least of the apostles, who, because I persecuted the church of God, am not worthy to be called an apostle” (2) the whole sentence. Alternate translation: “because I persecuted the church of God, I am the least of the apostles, who am not worthy to be called an apostle” (See: [[rc://en/ta/man/translate/figs-infostructure]]) From 56a8069297738893236ec889b739cf234bc99454 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 14:52:16 +0000 Subject: [PATCH 068/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 312b033444..2cf3de32ca 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2098,7 +2098,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all the others” 1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I were a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 8 vg7t translate-unknown τῷ ἐκτρώματι 1 a child born at the wrong time Here, **a child born at the wrong time** could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 8 tcqq figs-explicit ὡσπερεὶ τῷ ἐκτρώματι 1 a child born at the wrong time Paul here compares himself to a **child born at the wrong time**. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like **a child born at the wrong time**. Alternate translation: “which happened suddenly, as if I was a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a **child born at the wrong time**. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 8 tcqq figs-explicit ὡσπερεὶ τῷ ἐκτρώματι 1 a child born at the wrong time Paul here compares himself to a **child born at the wrong time**. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like **a child born at the wrong time**. Alternate translation: “which happened suddenly, as if I were a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a **child born at the wrong time**. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 9 frj2 figs-infostructure ἐγὼ…εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ Θεοῦ 1 a child born at the wrong time If your language would state the reason before the result, you could move the clause **because I persecuted the church of God** earlier in the sentence. It could give the reason for: (1) **who am not worthy to be called an apostle**. Alternate translation: “I am the least of the apostles, who, because I persecuted the church of God, am not worthy to be called an apostle” (2) the whole sentence. Alternate translation: “because I persecuted the church of God, I am the least of the apostles, who am not worthy to be called an apostle” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 9 u3ta figs-explicit ὁ ἐλάχιστος 1 a child born at the wrong time Here, **least** implies **least** in importance and honor. If your readers would not infer that importance and honor are what Paul is **least** in, you could state this explicitly. Alternate translation: “the least important” or “the least valuable” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 9 gzyz figs-activepassive καλεῖσθαι 1 a child born at the wrong time 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. Since Paul uses the passive to avoid stating who is doing the “calling,” you could use a vague or indefinite subject if you must state who does the action. Alternate translation: “for people to call me” or “for them to call me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From a56cdb1c58dcc5472afc457a1fc0f04e3eac0df9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 15:09:29 +0000 Subject: [PATCH 069/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 2cf3de32ca..c4d95a08b5 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2095,7 +2095,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than emphasizing those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called to follow him. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one temporally in the list he has been giving. Alternate translation: “more recently than all the others” +1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one to occur in the list he has been giving. Alternate translation: “more recently than all the others” 1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I were a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 8 vg7t translate-unknown τῷ ἐκτρώματι 1 a child born at the wrong time Here, **a child born at the wrong time** could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 8 tcqq figs-explicit ὡσπερεὶ τῷ ἐκτρώματι 1 a child born at the wrong time Paul here compares himself to a **child born at the wrong time**. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like **a child born at the wrong time**. Alternate translation: “which happened suddenly, as if I were a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a **child born at the wrong time**. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-explicit]]) From d2c7d422a52de4e9c69439a7277cb6010b615d66 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 15:11:26 +0000 Subject: [PATCH 070/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index c4d95a08b5..7ca6d6ba92 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2108,7 +2108,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 10 n45h figs-litotes οὐ κενὴ ἐγενήθη, ἀλλὰ 1 his grace in me was not in vain Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you could express the meaning positively. If you do, you will need to change the contrast word **Instead** into a support word or phrase such as “in fact” or “indeed.” Alternate translation: “was effective. Indeed” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 15 10 it0q figs-idiom κενὴ 1 his grace in me was not in vain Here, **in vain** identifies a cause that does not have its intended effect. In this case, God’s **grace** would be **in vain** if it did not lead Paul to “labor” or if no one believed Paul’s message. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 10 zait writing-pronouns αὐτῶν πάντων 1 his grace in me was not in vain Here, **them** refers back to the “apostles” that Paul mentions in the previous verse ([15:9](../15/09.md)). If your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “all of the apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 15 10 pl58 figs-ellipsis οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I labored**). If your language does need these words, you can supply them from that clause. Alternate translation: “yet it was not I that labored, but the grace of God with me labored” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 15 10 pl58 figs-ellipsis οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I labored**). If your language does need these words, you can supply them from that clause. Alternate translation: “yet it was not I who labored, but the grace of God labored with me” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 10 h2w1 figs-infostructure οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “although it was really the grace of God with me, not I” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 10 xh95 figs-metonymy ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 the grace of God that is with me Here Paul describes God’s action in **grace** as simply **the grace of God**. If your readers would not understand that **the grace of God** identifies God himself acting in **grace**, you could express the idea nonfiguratively. Alternate translation: “God in grace with me” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 11 pm2o figs-ellipsis εἴτε…ἐγὼ εἴτε ἐκεῖνοι 1 the grace of God that is with me Here Paul introduces **I** and **they** without a verb. He does this to identify whom he means when he uses **we** later in the verse. If your language needs a verb in this situation, you could use a verb that introduces or brings up characters or ideas. Alternate translation: “whether we are talking about me or them” or “whether we are referring to me or to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) From 109520c48ae70cf212327642583d4960183839c5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 15:32:53 +0000 Subject: [PATCH 071/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 7ca6d6ba92..ce343ad8e0 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2118,10 +2118,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 12 h62z grammar-connect-condition-fact εἰ 1 how can some of you say there is no resurrection of the dead? Paul is speaking as if this was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could introduce the clause with a word such as “since” or “because.” Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 15 12 k9rb εἰ…Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται 1 how can some of you say there is no resurrection of the dead? Alternate translation: “if it is proclaimed that Christ was raised from the dead” 1CO 15 12 jhia figs-activepassive Χριστὸς κηρύσσεται 1 how can some of you say there is no resurrection of the dead? 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 does the action, Paul implies that anyone who preaches the gospel does it, particularly he and other “apostles.” Alternate translation: “we proclaim Christ, specifically” or “believing preachers proclaim Christ, specifically” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 12 jbi8 figs-idiom ἐγήγερται 1 raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 12 jbi8 figs-idiom ἐγήγερται 1 raised Here, **raised** refers to someone who died and comes back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 12 zamn figs-activepassive ἐγήγερται 1 raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 12 ja71 figs-nominaladj ἐκ νεκρῶν…νεκρῶν 1 raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people … of the dead people” or “from the corpses … of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 12 ub2p figs-rquestion πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν? 1 how can some of you say there is no resurrection of the dead? 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 implied answer to the question is “that cannot be true.” If your readers would misunderstand this question, you could express the idea by using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 15 12 ub2p figs-rquestion πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν? 1 how can some of you say there is no resurrection of the dead? 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 implied answer to the question is “that cannot be true.” If your readers would misunderstand this question, you could express the idea by using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation, as a statement: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 12 izkz figs-abstractnouns ἀνάστασις νεκρῶν οὐκ ἔστιν 1 how can some of you say there is no resurrection of the dead? If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 13 eqxa figs-doublet εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised Here, **there is no resurrection of the dead** repeats the words found at the end of the last verse ([15:12](../15/12.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 15 13 cn2m figs-hypo εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται 1 if there is no resurrection of the dead, then not even Christ has been raised Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **there is no resurrection of the dead**. In this situation, **not even Christ has been raised**. Since this conclusion contradicts with what he has already claimed to be true in the last verse ([15:12](../15/12.md)), the imagined claim must also be false. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “imagine that there is no resurrection of the dead. In this situation, not even Christ has been raised” (See: [[rc://en/ta/man/translate/figs-hypo]]) From 05dea8046092f52b3e8adff98109a8950996809e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 16:02:55 +0000 Subject: [PATCH 073/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ce343ad8e0..ca1b20cd5c 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2128,10 +2128,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 13 zwcu grammar-connect-condition-contrary εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of the dead**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 13 eq2c figs-abstractnouns ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 13 vbhj figs-nominaladj νεκρῶν 1 if there is no resurrection of the dead, then not even Christ has been raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 13 mi12 figs-activepassive οὐδὲ Χριστὸς ἐγήγερται 1 not even Christ has been raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 13 mi12 figs-activepassive οὐδὲ Χριστὸς ἐγήγερται 1 not even Christ has been raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 14 izp7 figs-doublet εἰ…Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised Here, **Christ has not been raised** repeats words found at the end of the last verse ([15:13](../15/13.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 15 14 ntmt figs-hypo εἰ…Χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν 1 not even Christ has been raised Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **Christ has not been raised**. In this situation, **our preaching** and **your faith** are both **in vain**. If they think that their **faith** and the apostles’ **preaching** are not **in vain**, then the imagined claim must be false. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “imagine that Christ has not been raised. In this situation, our preaching {is} in vain, and your faith {is} in vain” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 15 14 zokz grammar-connect-condition-contrary εἰ…Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there **Christ** really has **been raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) +1CO 15 14 zokz grammar-connect-condition-contrary εἰ…Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Christ** really has **been raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 14 lsos figs-activepassive Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 14 xth0 figs-parallelism κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν 1 not even Christ has been raised Here Paul repeats **in vain** and the same structure in two straight clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “our preaching and your faith are all in vain” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 14 qre2 figs-exclusive ἡμῶν 1 not even Christ has been raised Here, **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) From c651cae758702a7568c6a09fc5a20e85885f467c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 18:34:22 +0000 Subject: [PATCH 074/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ca1b20cd5c..19e3fb721f 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2124,7 +2124,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 12 ub2p figs-rquestion πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν? 1 how can some of you say there is no resurrection of the dead? 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 implied answer to the question is “that cannot be true.” If your readers would misunderstand this question, you could express the idea by using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation, as a statement: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 12 izkz figs-abstractnouns ἀνάστασις νεκρῶν οὐκ ἔστιν 1 how can some of you say there is no resurrection of the dead? If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 13 eqxa figs-doublet εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised Here, **there is no resurrection of the dead** repeats the words found at the end of the last verse ([15:12](../15/12.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 15 13 cn2m figs-hypo εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται 1 if there is no resurrection of the dead, then not even Christ has been raised Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **there is no resurrection of the dead**. In this situation, **not even Christ has been raised**. Since this conclusion contradicts with what he has already claimed to be true in the last verse ([15:12](../15/12.md)), the imagined claim must also be false. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “imagine that there is no resurrection of the dead. In this situation, not even Christ has been raised” (See: [[rc://en/ta/man/translate/figs-hypo]]) +1CO 15 13 cn2m figs-hypo εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ Χριστὸς ἐγήγερται 1 if there is no resurrection of the dead, then not even Christ has been raised Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **there is no resurrection of the dead**. In this situation, **not even Christ has been raised**. Since this conclusion contradicts what he has already claimed to be true in the last verse ([15:12](../15/12.md)), the imagined claim must also be false. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “imagine that there is no resurrection of the dead. In this situation, not even Christ has been raised” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 13 zwcu grammar-connect-condition-contrary εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of the dead**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 13 eq2c figs-abstractnouns ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 13 vbhj figs-nominaladj νεκρῶν 1 if there is no resurrection of the dead, then not even Christ has been raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) @@ -2134,7 +2134,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 14 zokz grammar-connect-condition-contrary εἰ…Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Christ** really has **been raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 14 lsos figs-activepassive Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 14 xth0 figs-parallelism κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν 1 not even Christ has been raised Here Paul repeats **in vain** and the same structure in two straight clauses. This was worded powerfully in his culture. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “our preaching and your faith are all in vain” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -1CO 15 14 qre2 figs-exclusive ἡμῶν 1 not even Christ has been raised Here, **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +1CO 15 14 qre2 figs-exclusive ἡμῶν 1 not even Christ has been raised Here, **our** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 15 14 loal figs-abstractnouns κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν 1 not even Christ has been raised If your language does not use abstract nouns for the ideas behind **preaching** and **faith**, you could express the ideas by using verbs such as “preach” and “believe.” Alternate translation: “we preached in vain, and you believed in vain” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 14 xxtq figs-idiom κενὸν…κενὴ 1 not even Christ has been raised Here, **in vain** identifies a cause that does not have its intended effect. In this case, the apostles’ **preaching** and the Corinthians’ **faith** would not lead to salvation **if Christ has not been raised**. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “{is} useless … {is} useless” or “has no meaning … has no meaning” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 15 ot62 figs-hypo εὑρισκόμεθα…ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ Θεοῦ, ὅτι ἤγειρεν τὸν Χριστόν, ὃν οὐκ ἤγειρεν, εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται 1 Connecting Statement: Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to continue to imagine that **the dead are not raised** and thus God **has not raised** Christ. In this situation, **we** are **false witnesses of God**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “we would be found to be false witnesses of God if it were true that the dead are not raised, for that would mean that God has not raised Christ when we testified concerning God that he did raise Christ” (See: [[rc://en/ta/man/translate/figs-hypo]]) From df8f8b976ee796dde6b11d454c71646fb0f5c297 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 18:39:25 +0000 Subject: [PATCH 075/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 19e3fb721f..10104f2373 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2140,7 +2140,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 15 ot62 figs-hypo εὑρισκόμεθα…ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ Θεοῦ, ὅτι ἤγειρεν τὸν Χριστόν, ὃν οὐκ ἤγειρεν, εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται 1 Connecting Statement: Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to continue to imagine that **the dead are not raised** and thus God **has not raised** Christ. In this situation, **we** are **false witnesses of God**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “we would be found to be false witnesses of God if it were true that the dead are not raised, for that would mean that God has not raised Christ when we testified concerning God that he did raise Christ” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 15 gi99 figs-activepassive εὑρισκόμεθα 1 Connecting Statement: If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are found** rather than focusing on the person doing the “finding.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “they would find us to be” or “people would find us to be” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 15 ejp5 figs-idiom εὑρισκόμεθα 1 Connecting Statement: Here, **we are found** indicates that other people realize or find out something about “us.” The phrase emphasizes the status of the subject (**we**) more than the action of others in finding that status out. If your readers would misunderstand **we are found to be**, you could use a word or phrase that refers to status. Alternate translation: “it is clear that we are” or “everyone would know that we are” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 15 r0xf figs-exclusive εὑρισκόμεθα…ἐμαρτυρήσαμεν 1 Connecting Statement: Here, just as in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +1CO 15 15 r0xf figs-exclusive εὑρισκόμεθα…ἐμαρτυρήσαμεν 1 Connecting Statement: Here, just as "our" did in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 15 15 ctn5 figs-possession ψευδομάρτυρες τοῦ Θεοῦ 1 we are found to be false witnesses about God Here Paul uses the possessive form to indicate that he and other apostles would be **false witnesses** who say false things about **God**. If your language does not use this form to express that idea, you could express the idea by using a word such as “about” or by using a verbal phrase. Alternate translation: “false witnesses concerning God” or “falsely testifying about God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 15 aq5s figs-idiom κατὰ τοῦ Θεοῦ 1 we are found to be Here, **concerning God** could indicate: (1) that **God** is person about whom **we testified**. Alternate translation: “about God” (2) that **we testified** against **God** by saying he did something that he did not do. Alternate translation: “against God” (3) that **God** is the authority by which **we testified**. Alternate translation: “by God” or “by God’s authority” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 15 w2rj grammar-connect-condition-contrary εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται 1 we are found to be Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if then the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) From 1b1d90ff4fe89b7ba2e6a1e8f3a9c36b0e093329 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 18:56:45 +0000 Subject: [PATCH 076/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 10104f2373..478e969d88 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2142,7 +2142,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 15 ejp5 figs-idiom εὑρισκόμεθα 1 Connecting Statement: Here, **we are found** indicates that other people realize or find out something about “us.” The phrase emphasizes the status of the subject (**we**) more than the action of others in finding that status out. If your readers would misunderstand **we are found to be**, you could use a word or phrase that refers to status. Alternate translation: “it is clear that we are” or “everyone would know that we are” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 15 r0xf figs-exclusive εὑρισκόμεθα…ἐμαρτυρήσαμεν 1 Connecting Statement: Here, just as "our" did in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 15 15 ctn5 figs-possession ψευδομάρτυρες τοῦ Θεοῦ 1 we are found to be false witnesses about God Here Paul uses the possessive form to indicate that he and other apostles would be **false witnesses** who say false things about **God**. If your language does not use this form to express that idea, you could express the idea by using a word such as “about” or by using a verbal phrase. Alternate translation: “false witnesses concerning God” or “falsely testifying about God” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 15 15 aq5s figs-idiom κατὰ τοῦ Θεοῦ 1 we are found to be Here, **concerning God** could indicate: (1) that **God** is person about whom **we testified**. Alternate translation: “about God” (2) that **we testified** against **God** by saying he did something that he did not do. Alternate translation: “against God” (3) that **God** is the authority by which **we testified**. Alternate translation: “by God” or “by God’s authority” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 15 aq5s figs-idiom κατὰ τοῦ Θεοῦ 1 we are found to be Here, **concerning God** could indicate: (1) that **God** is a person about whom **we testified**. Alternate translation: “about God” (2) that **we testified** against **God** by saying he did something that he did not do. Alternate translation: “against God” (3) that **God** is the authority by which **we testified**. Alternate translation: “by God” or “by God’s authority” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 15 w2rj grammar-connect-condition-contrary εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται 1 we are found to be Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if then the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 15 szk1 figs-activepassive νεκροὶ οὐκ ἐγείρονται 1 we are found to be If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are** or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 15 ju4x figs-nominaladj νεκροὶ 1 we are found to be Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) From 85e8c892af77610301ac600d9b88f4ea36b58c8a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 20:09:50 +0000 Subject: [PATCH 077/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 478e969d88..58e06398a3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2166,7 +2166,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 18 ej91 figs-euphemism οἱ κοιμηθέντες 1 your faith is in vain and you are still in your sins Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea nonfiguratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 18 jb0k figs-metaphor ἐν Χριστῷ 1 your faith is in vain and you are still in your sins Here 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, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 18 stvz ἀπώλοντο 1 your faith is in vain and you are still in your sins Here, **have perished** could indicate that **those who have fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” -1CO 15 19 d9nq figs-hypo εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to to imagine that **only in this life** do **we have hope in Christ**, which he means that there is no **hope** for resurrection. In this situation, **of all people we are most pitiful**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that only in this life we have hope in Christ. In this situation, of all people we are most pitiful” (See: [[rc://en/ta/man/translate/figs-hypo]]) +1CO 15 19 d9nq figs-hypo εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to to imagine that **only in this life** do **we have hope in Christ**, by which he means that there is no **hope** for resurrection. In this situation, **of all people, we are most pitiful**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that only in this life we have hope in Christ. In this situation, of all people we are most pitiful” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 19 fv8e grammar-connect-condition-contrary εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον 1 of all people Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **in this life** we really do **have hope in Christ**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if only in this life did we actually have hope in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 19 awvq εἰ ἐν τῇ ζωῇ ταύτῃ…ἠλπικότες ἐσμὲν μόνον 1 of all people Here, **only** could modify: (1) **in this life**. Alternate translation: “If it is only in this life that we have hope” (2) **we have hope**. Alternate translation: “If in this life we only have hope” 1CO 15 19 iwky figs-abstractnouns ἐν τῇ ζωῇ ταύτῃ 1 of all people If your language does not use an abstract noun for the idea behind **life**, you could express the idea by using a verb such as “live.” Alternate translation: “while we are currently living do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From aea048d03247163e1265869ba1661d824f3d9912 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 20:41:02 +0000 Subject: [PATCH 078/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 58e06398a3..a5c3c1e985 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2167,8 +2167,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 18 jb0k figs-metaphor ἐν Χριστῷ 1 your faith is in vain and you are still in your sins Here 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, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 18 stvz ἀπώλοντο 1 your faith is in vain and you are still in your sins Here, **have perished** could indicate that **those who have fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” 1CO 15 19 d9nq figs-hypo εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to to imagine that **only in this life** do **we have hope in Christ**, by which he means that there is no **hope** for resurrection. In this situation, **of all people, we are most pitiful**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that only in this life we have hope in Christ. In this situation, of all people we are most pitiful” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 15 19 fv8e grammar-connect-condition-contrary εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον 1 of all people Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **in this life** we really do **have hope in Christ**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if only in this life did we actually have hope in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) -1CO 15 19 awvq εἰ ἐν τῇ ζωῇ ταύτῃ…ἠλπικότες ἐσμὲν μόνον 1 of all people Here, **only** could modify: (1) **in this life**. Alternate translation: “If it is only in this life that we have hope” (2) **we have hope**. Alternate translation: “If in this life we only have hope” +1CO 15 19 fv8e grammar-connect-condition-contrary εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον 1 of all people Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **in this life** we really do **have hope in Christ**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If only in this life did we actually have hope in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) +1CO 15 19 εἰ ἐν τῇ ζωῇ ταύτῃ…ἠλπικότες ἐσμὲν μόνον 1 of all people Here, **only** could modify: (1) **in this life**. Alternate translation: “If it is only in this life that we have hope” (2) **we have hope**. Alternate translation: “If in this life we only have hope” 1CO 15 19 iwky figs-abstractnouns ἐν τῇ ζωῇ ταύτῃ 1 of all people If your language does not use an abstract noun for the idea behind **life**, you could express the idea by using a verb such as “live.” Alternate translation: “while we are currently living do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 19 afxj figs-abstractnouns ἠλπικότες 1 of all people If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope.” Alternate translation: “can we hope” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 19 ts7u figs-infostructure ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people we are most to be pitied Here Paul mentions a comparison (**of all people**) before he states his main point. He does this to emphasize the comparison. If your readers would misunderstand why Paul mentions the comparison first, you could rearrange the clauses and express the emphasis in another way. Alternate translation: “we are more pitiful than every other person” (See: [[rc://en/ta/man/translate/figs-infostructure]]) From 95547a7d71637dfc5681862ab9c48c46e10d5a1c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 20:43:52 +0000 Subject: [PATCH 079/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index a5c3c1e985..add5567694 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2173,7 +2173,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 19 afxj figs-abstractnouns ἠλπικότες 1 of all people If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope.” Alternate translation: “can we hope” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 19 ts7u figs-infostructure ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people we are most to be pitied Here Paul mentions a comparison (**of all people**) before he states his main point. He does this to emphasize the comparison. If your readers would misunderstand why Paul mentions the comparison first, you could rearrange the clauses and express the emphasis in another way. Alternate translation: “we are more pitiful than every other person” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 19 eav3 translate-unknown ἐλεεινότεροι 1 of all people we are most to be pitied Here, **pitiful** identifies someone whom others “pity” or feel sorry for. If your readers would misunderstand **pitiful**, you could use a word or phrase that refers to someone whom others feel sorry for. Alternate translation: “the ones whom others feel bad for the most” or “the ones whom others should mourn with the most” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 20 cxp9 grammar-connect-logic-contrast νυνὶ δὲ 1 now Christ Here, **But now** introduces what is true in contrast with the hypothetical situations Paul has offered in the last verses ([15:13–19](../15/13.md)). The word **now** does not refer to time here. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to hypothetical situations. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +1CO 15 20 cxp9 grammar-connect-logic-contrast νυνὶ δὲ 1 now Christ Here, **But now** introduces what is true in contrast with the hypothetical situations Paul has offered in the last verses ([15:13–19](../15/13.md)). The word **now** does not refer to time here, but introduces his conclusion. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to hypothetical situations. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 15 20 a385 figs-activepassive Χριστὸς ἐγήγερται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 20 n6cl figs-nominaladj νεκρῶν 1 Christ has been raised from the dead, the firstfruit of those who have fallen asleep Paul is using the adjective **dead** as a noun in order to refer to people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 20 zw31 figs-metaphor ἀπαρχὴ τῶν κεκοιμημένων 1 the firstfruits Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “like the firstfruits since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 46e1ca0efb6645376dbc4ff31509a9203bedb6c6 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 20:52:07 +0000 Subject: [PATCH 080/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index add5567694..53b38c760d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2176,7 +2176,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 20 cxp9 grammar-connect-logic-contrast νυνὶ δὲ 1 now Christ Here, **But now** introduces what is true in contrast with the hypothetical situations Paul has offered in the last verses ([15:13–19](../15/13.md)). The word **now** does not refer to time here, but introduces his conclusion. If your readers would misunderstand **But now**, you could use a word or phrase that introduces reality in contrast to hypothetical situations. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 15 20 a385 figs-activepassive Χριστὸς ἐγήγερται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 20 n6cl figs-nominaladj νεκρῶν 1 Christ has been raised from the dead, the firstfruit of those who have fallen asleep Paul is using the adjective **dead** as a noun in order to refer to people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 20 zw31 figs-metaphor ἀπαρχὴ τῶν κεκοιμημένων 1 the firstfruits Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “like the firstfruits since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 20 zw31 figs-metaphor ἀπαρχὴ τῶν κεκοιμημένων 1 the firstfruits Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “and he is like the firstfruits, since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 20 dcym figs-euphemism τῶν κεκοιμημένων 1 the firstfruits Here Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea nonfiguratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 21 bzud grammar-connect-logic-result ἐπειδὴ 1 death came by a man Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also the resurrection of the dead**. If your readers would misunderstand **since**, you could use a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 15 21 uca8 figs-abstractnouns δι’ ἀνθρώπου θάνατος 1 death came by a man If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From c77ea2bbee004d559c4e39e39a964084a1fa716c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 20:54:03 +0000 Subject: [PATCH 081/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 53b38c760d..5ffc0da035 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2181,7 +2181,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 21 bzud grammar-connect-logic-result ἐπειδὴ 1 death came by a man Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also the resurrection of the dead**. If your readers would misunderstand **since**, you could use a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 15 21 uca8 figs-abstractnouns δι’ ἀνθρώπου θάνατος 1 death came by a man If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 21 mjjw figs-extrainfo δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου 1 death came by a man Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins **the resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If your readers would misunderstand **a man**, you could make it clear that a specific **man** is in view in both cases. Alternate translation: “{is} by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις -1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include in the first clause (as the ULT does) or in both clauses. Alternate translation: “death {is} by a man, by a man also {is} the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις -1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death {is} by a man, by a man also {is} the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 21 gf8p figs-abstractnouns ἀνάστασις νεκρῶν 1 by a man also came the resurrection of the dead If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 21 wnsi figs-nominaladj νεκρῶν 1 by a man also came the resurrection of the dead Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 9141b73a9168d0ce29d895c6290eba301220ca3d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 21:05:29 +0000 Subject: [PATCH 082/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 5ffc0da035..eeb46c30b8 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1935,7 +1935,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul thus wants the Corinthians not to be like children in how children know every little. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a nonfigurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 20 i2w1 figs-infostructure ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε 1 do not be children in your thinking If your language would naturally express the contrast before the comparison, you could move the clause about being **mature** before the clause about being **childlike**. Alternate translation: “Rather, become mature in the thoughts, and only be childlike in evil” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 14 20 y2og τῇ κακίᾳ 1 do not be children in your thinking Alternate translation: “about evil” -1CO 14 21 jx6l figs-activepassive ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “In the law someone wrote” or “They wrote in the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 14 21 jx6l figs-activepassive ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “In the Law someone wrote” or “They wrote in the Law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 21 mbkb writing-quotations ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, In Paul’s culture, **it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Isaiah” (see [Isaiah 28:11–12](isa/28/11.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “It can be read in the law” or “In the law, the book of Isaiah says” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 14 21 up8a figs-explicit ἐν τῷ νόμῳ 1 In the law it is written, Here, **law** refers to all of the scriptures of Israel that we call the Old Testament. It does not refer just to the first five books or to books that have “laws.” If your readers would misunderstand **law**, you could use a term that refers more clearly to the Old Testament. Alternate translation: “In the scriptures” or “In the Israelites’ sacred book” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 21 f5gp figs-quotations γέγραπται, ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων, λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος 1 In the law it is written, If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that by people of other tongues and by the lips of strangers God will speak to this people, but not even in this way will they hear him. So says the Lord” (See: [[rc://en/ta/man/translate/figs-quotations]]) From c3daa99a2d4623b5adba184a1c4392c0abe4335d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 23:41:41 +0000 Subject: [PATCH 083/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index eeb46c30b8..618c1ef058 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2188,9 +2188,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 22 o8r6 translate-names τῷ Ἀδὰμ 1 the firstfruits **Adam** is the name of a man, the first man who lived. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 22 no6k figs-pastforfuture ἀποθνῄσκουσιν 1 the firstfruits Here Paul uses the present tense of **die** to indicate what is generally true. If your language does not use the present tense for what is generally true, you could use whatever tense is most natural. Alternate translation: “will die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 15 22 xkb3 figs-activepassive πάντες ζῳοποιηθήσονται 1 the firstfruits If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all**, who **will be made alive**, rather than focusing on the one making them **alive**. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will make all alive” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 22 qusf figs-explicit πάντες 2 the firstfruits Here, **all** contrasts with the **all** who are **in Adam** earlier the sentence. Paul’s is not trying to argue about how many people **will be made alive again**. Rather he is contrasting how **all** who are **in Adam** end up dying, while **all** who are **in Christ** end up being **made alive**. If your readers would think that Paul is making a claim about how many people are **made alive**, you could use a word or phrase that identifies **all** as those who are **in Christ**. Alternate translation: “all who believe in him” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 22 qusf figs-explicit πάντες 2 the firstfruits Here, **all** contrasts with the **all** who are **in Adam** earlier in the sentence. Paul is not trying to argue about how many people **will be made alive again**. Rather he is contrasting how **all** who are **in Adam** end up dying, while **all** who are **in Christ** end up being **made alive**. If your readers would think that Paul is making a claim about how many people are **made alive**, you could use a word or phrase that identifies **all** as those who are **in Christ**. Alternate translation: “all who believe in him” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 23 ngp8 figs-idiom ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι…Χριστός 1 the firstfruits Here, **in {his} own order** identifies that things happen in a specific sequence or in turn. If your readers would misunderstand **in {his} own order**, you could use a word or phrase that does introduce a sequence. Alternate translation: “But these things happen in sequence: first, Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 23 zwxy figs-ellipsis ἕκαστος…ἐν τῷ ἰδίῳ τάγματι 1 the firstfruits Here Paul omits some words that your language may need to make a complete thought. The Corinthians would have understood him to mean that first **each** is “made alive” **in {his own order**. If your readers would not make this inference, you could include these words. Alternate translation: “each will be made alive in {his} own order” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 23 zwxy figs-ellipsis ἕκαστος…ἐν τῷ ἰδίῳ τάγματι 1 the firstfruits Here Paul omits some words that your language may need to make a complete thought. The Corinthians would have understood him to mean that, first, **each** is made alive **in {his own order**. If your readers would not make this inference, you could include these words. Alternate translation: “each will be made alive in {his} own order” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 23 f3lg figs-gendernotations ἐν τῷ ἰδίῳ 1 the firstfruits Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a nongendered word or refer to both genders. Alternate translation: “in {his or her} own” or “in {their} own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 23 p4g9 figs-metaphor ἀπαρχὴ Χριστός 1 the firstfruits Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]]) (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 23 bzh4 figs-explicit ἐν τῇ παρουσίᾳ αὐτοῦ 1 the firstfruits Here, **his coming** refers specifically to Jesus “coming back” to earth. If your readers would misunderstand **at his coming**, you could use a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 49523af9177883235a345c0b3320e76cafe5d8af Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 23:43:16 +0000 Subject: [PATCH 084/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 618c1ef058..4b87b86769 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2192,7 +2192,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 23 ngp8 figs-idiom ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι…Χριστός 1 the firstfruits Here, **in {his} own order** identifies that things happen in a specific sequence or in turn. If your readers would misunderstand **in {his} own order**, you could use a word or phrase that does introduce a sequence. Alternate translation: “But these things happen in sequence: first, Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 23 zwxy figs-ellipsis ἕκαστος…ἐν τῷ ἰδίῳ τάγματι 1 the firstfruits Here Paul omits some words that your language may need to make a complete thought. The Corinthians would have understood him to mean that, first, **each** is made alive **in {his own order**. If your readers would not make this inference, you could include these words. Alternate translation: “each will be made alive in {his} own order” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 23 f3lg figs-gendernotations ἐν τῷ ἰδίῳ 1 the firstfruits Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **his**, you could use a nongendered word or refer to both genders. Alternate translation: “in {his or her} own” or “in {their} own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 23 p4g9 figs-metaphor ἀπαρχὴ Χριστός 1 the firstfruits Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]]) (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 23 p4g9 figs-metaphor ἀπαρχὴ Χριστός 1 the firstfruits Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies that there will be more resurrections, you could use an analogy or express the idea nonfiguratively. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]]) (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 23 bzh4 figs-explicit ἐν τῇ παρουσίᾳ αὐτοῦ 1 the firstfruits Here, **his coming** refers specifically to Jesus “coming back” to earth. If your readers would misunderstand **at his coming**, you could use a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 23 xr5q figs-possession οἱ τοῦ Χριστοῦ 1 the firstfruits Here Paul uses the possessive form to describe **those** who belong to or believe in **Christ**. If your language does not use that form for this meaning, you could express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 24 any2 grammar-connect-time-sequential εἶτα 1 General Information: Here, **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If your readers would misunderstand **Then**, you could use a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next {will be}” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) From 2a6843c75557a26d15280b97893a4281e512c498 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 23:45:38 +0000 Subject: [PATCH 085/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 4b87b86769..fe22c14739 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2198,7 +2198,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 24 any2 grammar-connect-time-sequential εἶτα 1 General Information: Here, **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If your readers would misunderstand **Then**, you could use a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next {will be}” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) 1CO 15 24 fp4n figs-explicit τὸ τέλος 1 General Information: Here, **the end** identifies that something has reached its goal and thus ended. Paul does not state explicitly what **end** he has in mind, but the Corinthians would have inferred that he meant **the end** of the world as it currently exists. This does not mean that there will be no more world, but it means that things will be very different after **the end**. If your readers would misunderstand what **end** Paul is speaking about, you could express the idea explicitly. Alternate translation: “the end of this world” or “the end of the way things are now” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 24 towh figs-infostructure ὅταν παραδιδῷ τὴν Βασιλείαν τῷ Θεῷ καὶ Πατρί; ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 General Information: Here, **when he has abolished** will occur before **when he hands over**. In Paul’s language, the sequence is clear even though the events are not in order. If your language would put the events in order, you could rearrange these two clauses to make the sequence clearer. Alternate translation: “when he has abolished all rule and all authority and power, when he hands over the kingdom to the God and Father” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 15 24 u298 writing-pronouns παραδιδῷ…καταργήσῃ 1 General Information: Here, **he** refers to “Christ.” If your readers would misunderstand to what **he** refers, you could use “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 15 24 u298 writing-pronouns παραδιδῷ…καταργήσῃ 1 General Information: Here, **he** refers to “Christ.” If your readers would misunderstand to whom **he** refers, you could use “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 24 xkl6 guidelines-sonofgodprinciples τῷ Θεῷ καὶ Πατρί 1 General Information: Here, **God** and **Father** are two names for the same person. The name **Father** makes it clear that Paul is speaking about “God the Father” to distinguish him from “God the Son,” who is the one who **hands over the kingdom**. Use a word or phrase here that clearly names “God the Father.” Alternate translation: “God the Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) 1CO 15 24 uwh3 translate-unknown καταργήσῃ 1 he will abolish all rule and all authority and power Here, **abolished** refers to making someone or something ineffective or no longer in control. If your readers would misunderstand **abolished**, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “he has overcome” or “he has nullified” See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 24 w4e1 figs-abstractnouns πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power If your language does not use abstract nouns for the ideas behind **rule**, **authority**, and **power**, you could express the idea by using verbs such as “rule,” “govern,” and “control.” Paul is speaking here about the position or ability to have **rule** and **authority** and **power**, so you could refer to the position or ability itself, or you could refer to the person or thing that fills that position or has that ability. Alternate translation: “all ruling and all governing and controlling” or “all those who rule and all those who govern and control” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 6621f560ed4e18d42c90deb02809f89cf1ddf532 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 23:48:18 +0000 Subject: [PATCH 086/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fe22c14739..32cbf52913 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2200,7 +2200,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 24 towh figs-infostructure ὅταν παραδιδῷ τὴν Βασιλείαν τῷ Θεῷ καὶ Πατρί; ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 General Information: Here, **when he has abolished** will occur before **when he hands over**. In Paul’s language, the sequence is clear even though the events are not in order. If your language would put the events in order, you could rearrange these two clauses to make the sequence clearer. Alternate translation: “when he has abolished all rule and all authority and power, when he hands over the kingdom to the God and Father” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 24 u298 writing-pronouns παραδιδῷ…καταργήσῃ 1 General Information: Here, **he** refers to “Christ.” If your readers would misunderstand to whom **he** refers, you could use “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 24 xkl6 guidelines-sonofgodprinciples τῷ Θεῷ καὶ Πατρί 1 General Information: Here, **God** and **Father** are two names for the same person. The name **Father** makes it clear that Paul is speaking about “God the Father” to distinguish him from “God the Son,” who is the one who **hands over the kingdom**. Use a word or phrase here that clearly names “God the Father.” Alternate translation: “God the Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -1CO 15 24 uwh3 translate-unknown καταργήσῃ 1 he will abolish all rule and all authority and power Here, **abolished** refers to making someone or something ineffective or no longer in control. If your readers would misunderstand **abolished**, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “he has overcome” or “he has nullified” See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 24 uwh3 translate-unknown καταργήσῃ 1 he will abolish all rule and all authority and power Here, **abolished** refers to making someone or something ineffective or no longer in control. If your readers would misunderstand **abolished**, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “he has overcome” or “he has put an end to” See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 24 w4e1 figs-abstractnouns πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power If your language does not use abstract nouns for the ideas behind **rule**, **authority**, and **power**, you could express the idea by using verbs such as “rule,” “govern,” and “control.” Paul is speaking here about the position or ability to have **rule** and **authority** and **power**, so you could refer to the position or ability itself, or you could refer to the person or thing that fills that position or has that ability. Alternate translation: “all ruling and all governing and controlling” or “all those who rule and all those who govern and control” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 24 kit3 figs-explicit πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here, **rule**, **authority**, and **power** could identify: (1) any position or person that has **rule**, **authority**, and **power**. Alternate translation: “all positions of rule and all positions of authority and power” (2) powerful spiritual beings that have **rule**, **authority**, and **power** or that are called “rules,” “authorities,” and “powers.” Alternate translation: “all the powerful spiritual beings that exercise rule and authority and power” or “all spiritual beings and all angels and archangels” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 24 ksjs πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If your readers would misunderstand why Paul uses **all** with only two of the three items, you could use one **all** to modify the whole list, or you could repeat **all** with teach item. Alternate translation: “all rule, and all authority and power” or “all rule and all authority and all power” From f01a38ae5ae59182faa70bdb174e816cd4756bfb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 23:53:22 +0000 Subject: [PATCH 087/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 32cbf52913..da91329ef3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2203,10 +2203,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 24 uwh3 translate-unknown καταργήσῃ 1 he will abolish all rule and all authority and power Here, **abolished** refers to making someone or something ineffective or no longer in control. If your readers would misunderstand **abolished**, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “he has overcome” or “he has put an end to” See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 24 w4e1 figs-abstractnouns πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power If your language does not use abstract nouns for the ideas behind **rule**, **authority**, and **power**, you could express the idea by using verbs such as “rule,” “govern,” and “control.” Paul is speaking here about the position or ability to have **rule** and **authority** and **power**, so you could refer to the position or ability itself, or you could refer to the person or thing that fills that position or has that ability. Alternate translation: “all ruling and all governing and controlling” or “all those who rule and all those who govern and control” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 24 kit3 figs-explicit πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here, **rule**, **authority**, and **power** could identify: (1) any position or person that has **rule**, **authority**, and **power**. Alternate translation: “all positions of rule and all positions of authority and power” (2) powerful spiritual beings that have **rule**, **authority**, and **power** or that are called “rules,” “authorities,” and “powers.” Alternate translation: “all the powerful spiritual beings that exercise rule and authority and power” or “all spiritual beings and all angels and archangels” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 24 ksjs πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If your readers would misunderstand why Paul uses **all** with only two of the three items, you could use one **all** to modify the whole list, or you could repeat **all** with teach item. Alternate translation: “all rule, and all authority and power” or “all rule and all authority and all power” +1CO 15 24 ksjs πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If your readers would misunderstand why Paul uses **all** with only two of the three items, you could use one **all** to modify the whole list, or you could repeat **all** with each item. Alternate translation: “all rule and authority and power” or “all rule and all authority and all power” 1CO 15 25 phrn grammar-connect-words-phrases γὰρ 1 until he has put all his enemies under his feet Here, **For** introduces Paul’s explanation of how Christ “abolishes all rule and all authority and power” ([15:24](../15/24.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces further explanation. Alternate translation: “Specifically,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 25 oeko figs-explicit δεῖ…αὐτὸν βασιλεύειν 1 until he has put all his enemies under his feet Here Paul does not explain why Christ **must** reign. He implies that it is because this is what God the Father has decided. If your readers would misunderstand what **must** implies, you could express the idea explicitly. Alternate translation: “God chose that Christ will reign” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put all the enemies under his feet**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were indeed conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put all the enemies under his feet**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 25 vnxs writing-pronouns θῇ 1 until he has put all his enemies under his feet Every **he** and **his** in this verse refers to Christ except for perhaps this one. Here, **he** could refer to: (1) Christ, who puts his own **enemies under his feet**. Alternate translation: “he himself has put” (2) God (the Father), who puts **enemies under** Christ’s **feet**. Alternate translation: “God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 25 dag1 figs-possession τοὺς ἐχθροὺς 1 until he has put all his enemies under his feet Here, **the enemies** refers most specifically to the enemies of Christ, but it may also include the enemies of believers. If your readers would misunderstand that **the enemies** refers to the **enemies** of Christ and his people, you could use an appropriate possessive form here. Alternate translation: “his enemies” or “his and believers’ enemies” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 26 x49h figs-personification ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος 1 The last enemy to be destroyed is death Here Paul speaks about **death** as if it were a person who was an **enemy** of Christ and believers. By speaking in this way, Paul identifies the fact that people die as something that does not fit with Christ’s full rule. If your readers would misunderstand **death** as an **enemy**, you could refer more generally to how **death** is in opposition to Christ and believers. Alternate translation: “the last thing that defies Christ to be abolished: death” (See: [[rc://en/ta/man/translate/figs-personification]]) From 3dc3152ddbd144caa0ffadfe6d1649181f247fcc Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 29 Jul 2022 23:58:23 +0000 Subject: [PATCH 088/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index da91329ef3..7f1bb420ce 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2213,7 +2213,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 26 n32f figs-activepassive ἔσχατος ἐχθρὸς καταργεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the **enemy** that is **abolished** more than the person doing the “abolishing.” If you must state who did the action, Paul implies that “Christ” did it. Alternate translation: “The last enemy that Christ will abolish” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 26 nzax figs-ellipsis καταργεῖται ὁ θάνατος 1 In this sentence, Paul does not use a main verb. He uses this form to emphasize **death** as the **last enemy**. If your readers would misunderstand why there is no verb here, and if this form would not emphasize **death** in your language, you could include a verb such as “is” and express the emphasis in another way. Alternate translation: “to be abolished is death” or “to be abolished is this: death” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 26 rgfp translate-unknown καταργεῖται 1 Here, **abolished** refers to making someone or something ineffective or no longer in control. If your readers would misunderstand **abolished**, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “to be overcome” or “to be nullified” See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 26 qh26 figs-abstractnouns ὁ θάνατος 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “how people die” or “the fact that people die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +1CO 15 26 qh26 figs-abstractnouns ὁ θάνατος 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “that people die” or “the fact that people die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 27 g3r3 writing-quotations γὰρ 1 he has put everything under his feet In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see ([Psalm 8:6](../../psa/08/06.md))). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For the book of Psalms says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 27 oow4 figs-quotations πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “For it says that he has put everything under his feet” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 27 df59 figs-idiom πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…πάντα ὑποτέτακται 1 he has put everything under his feet Just as in [15:25](../15/25.md), Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put everything under his feet**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet …he has conquered and put” (See: [[rc://en/ta/man/translate/figs-idiom]]) From abaa0f88774f7da83ed409a97e2a9cbf35bdaaf0 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:03:44 +0000 Subject: [PATCH 089/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 7f1bb420ce..cff6952133 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2214,7 +2214,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 26 nzax figs-ellipsis καταργεῖται ὁ θάνατος 1 In this sentence, Paul does not use a main verb. He uses this form to emphasize **death** as the **last enemy**. If your readers would misunderstand why there is no verb here, and if this form would not emphasize **death** in your language, you could include a verb such as “is” and express the emphasis in another way. Alternate translation: “to be abolished is death” or “to be abolished is this: death” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 26 rgfp translate-unknown καταργεῖται 1 Here, **abolished** refers to making someone or something ineffective or no longer in control. If your readers would misunderstand **abolished**, you could use a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “to be overcome” or “to be nullified” See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 26 qh26 figs-abstractnouns ὁ θάνατος 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “that people die” or “the fact that people die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 27 g3r3 writing-quotations γὰρ 1 he has put everything under his feet In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see ([Psalm 8:6](../../psa/08/06.md))). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For the book of Psalms says,” (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 27 g3r3 writing-quotations γὰρ 1 he has put everything under his feet In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see ([Psalm 8:6](../../psa/08/06.md))). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament,” or “For in the book of Psalms we can read,” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 27 oow4 figs-quotations πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “For it says that he has put everything under his feet” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 27 df59 figs-idiom πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…πάντα ὑποτέτακται 1 he has put everything under his feet Just as in [15:25](../15/25.md), Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put everything under his feet**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet …he has conquered and put” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 27 gqiy writing-pronouns πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…ὑποτέτακται 1 he has put everything under his feet Here, **his** refers to Christ, and **he** refers to God the Father. Paul himself distinguishes between **he** and **his** later on in the verse, so if possible, leave the referents of **he** and **his** unstated. If you must state the referents, you could use “God” and “Christ.” Alternate translation: “God has put everything under Christ’s feet … God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From 53bc45113cce2808013656e3885be0dba7de60bf Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:14:53 +0000 Subject: [PATCH 090/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index cff6952133..8e53b5a1e3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2231,7 +2231,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 28 aye7 ὁ Θεὸς 1 the Son himself Here, **God** could refer to: (1) **God** the Father specifically. Alternate translation: “God the Father” (2) all three persons that are **God**. Alternate translation: “the Trinity” or “the trinitarian God” 1CO 15 28 v3lb figs-idiom πάντα ἐν πᾶσιν 1 the Son himself Here, **all in all** is a phrase that emphasizes that **God** rules and controls everything that exists. If your readers would misunderstand **all in all**, you could use a comparable phrase that refers to how **God** rules and controls **all** things. Alternate translation: “supreme” or “the one who rules all things” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 29 j7o9 grammar-connect-logic-contrast ἐπεὶ 1 Or else what will those do who are baptized for the dead? Here, **Otherwise** introduces the opposite of what Paul has argued in [15:12–28](../15/12.md). If what he has argued about Jesus’ resurrection and its importance is not true, then what he says in this verse must be true. If your readers would misunderstand **Otherwise**, you could use a word or phrase that introduces an opposite or contrast. Alternate translation: “If all that is not true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 15 29 a4d4 figs-rquestion τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν? 1 Or else what will those do who are baptized for the dead? 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 implied answer to the question is “they accomplish nothing.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “those who are baptized for the dead do nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 15 29 a4d4 figs-rquestion τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν? 1 Or else what will those do who are baptized for the dead? 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 implied answer to the question is “They will accomplish nothing.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “those who are baptized for the dead do nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 29 izah figs-activepassive ποιήσουσιν, οἱ βαπτιζόμενοι 1 Or else what will those do who are baptized for the dead? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “will those do whom others baptize” or “will those do who receive baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 29 jpb7 figs-explicit ποιήσουσιν, οἱ βαπτιζόμενοι 1 Or else what will those do who are baptized for the dead? Here Paul speaks of “doing” something in the future. He could be referring to: (1) the intended result of being **baptized**, which happens after the baptism. Alternate translation: “will those accomplish who are baptized” (2) what the people **who are baptized** think that they are doing. Alternate translation: “do those who are baptized think that they are doing” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 29 m7v6 figs-explicit ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν…βαπτίζονται ὑπὲρ αὐτῶν 1 Or else what will those do who are baptized for the dead? It is unclear what being **baptized for the dead** actually means and what kind of practice it refers to. What is clear is that the practice only makes sense if one believes that **the dead** are **raised**. If possible, express these phrases in general terms. Two of the most common ways to understand being **baptized for the dead** are that it could refer to: (1) the practice of living believers receiving baptism in place of people who died without being baptized. Alternate translation: “will those do who are baptized in place of the dead … are they baptized in their place” (2) people receiving baptism because they believe that the **dead** will “rise.” They could be expecting their own resurrection or the resurrection of people they knew who are **dead**. Alternate translation: “will those do who are baptized with the dead in mind … are they baptized with them in mind” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 58ad385e03296d72bd55658a813cbefdbbc78c93 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:25:59 +0000 Subject: [PATCH 091/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 8e53b5a1e3..cdb12f393e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2238,14 +2238,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 29 js1o figs-nominaladj τῶν νεκρῶν…νεκροὶ 1 Or else what will those do who are baptized for the dead? Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people … the dead people” or “the corpses … the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 29 lw86 figs-hypo εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν? 1 If the dead are not raised at all, why are they baptized for them? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine again that **the dead are not raised**. In this situation, there is no reason for people to be **baptized for them**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that the dead are not raised. In this situation, why are they baptized for them” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 29 t3yc grammar-connect-condition-contrary εἰ ὅλως νεκροὶ οὐκ ἐγείρονται 1 are not raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised at all” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) -1CO 15 29 jdc9 figs-activepassive νεκροὶ οὐκ ἐγείρονται 1 the dead are not raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 29 s7kx figs-rquestion τί καὶ βαπτίζονται ὑπὲρ αὐτῶν 1 why then are they baptized for them? 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 implied answer to the question is “there is no reason why.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “they are baptized for them for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 15 29 jdc9 figs-activepassive νεκροὶ οὐκ ἐγείρονται 1 the dead are not raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are or **are not raised** rather than focusing on the person doing the raising. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 29 s7kx figs-rquestion τί καὶ βαπτίζονται ὑπὲρ αὐτῶν 1 why then are they baptized for them? 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 implied answer to the question is “There is no reason why.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “they are baptized for them for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 29 mdnr figs-activepassive βαπτίζονται 1 why then are they baptized for them? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “do others baptize them” or “do they receive baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 29 wibf writing-pronouns βαπτίζονται ὑπὲρ αὐτῶν 1 why then are they baptized for them? Here, **they** refers to the people **who are baptized for the dead**, while **them** refers to **the dead**. If your readers would misunderstand these pronouns, you could state the people they refer to explicitly. Alternate translation: “are these people baptized for the dead” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 30 mh1y grammar-connect-words-phrases τί καὶ 1 Why then, are we in danger every hour? Here, **Why also** introduces another response to the condition “If the dead are not raised at all” in [15:29](../15/29.md). Use a word or phrase that clearly connects this question back to that condition. Alternate translation: “Again, if that is true, why” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 15 30 h4ra figs-rquestion τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν? 1 Why then, are we in danger every hour? 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 implied answer to the question is “there is no reason why.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “We also are in danger every hour for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 15 30 h4ra figs-rquestion τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν? 1 Why then, are we in danger every hour? 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 implied answer to the question is “There is no reason why.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “We also are in danger every hour for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 30 ogf1 figs-exclusive ἡμεῖς 1 Why then, are we in danger every hour? Here, **we** refers to Paul and other apostles who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) -1CO 15 30 t593 figs-explicit ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν 1 Here, **we** are **in danger** because of the work that they do to proclaim the gospel. If your readers would not infer that this is why Paul and others are **in danger**, you could express the idea explicitly. Alternate translation: “are we in danger every hour on account of the gospel” or “are we in danger every hour because we proclaim the good news” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 30 t593 figs-explicit ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν 1 Here Paul says **we** are **in danger** because of the work that he and others do to proclaim the gospel. If your readers would not infer that this is why Paul and others are **in danger**, you could express the idea explicitly. Alternate translation: “are we in danger every hour on account of the gospel” or “are we in danger every hour because we proclaim the good news” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 30 dmcj figs-abstractnouns ἡμεῖς κινδυνεύομεν 1 If your language does not use an abstract noun for the idea behind **danger**, you could express the idea by using a verb such as “endanger” or an adverb such as “dangerously.” Alternate translation: “do we live dangerously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 30 hzx2 figs-idiom πᾶσαν ὥραν 1 Here, **every hour** identifies an action as frequent or consistent. It does not mean that Paul and others experienced **danger** once **every hour**. If your readers would misunderstand **every hour**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “all the time” or “very often” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 31 i7d7 figs-hyperbole καθ’ ἡμέραν ἀποθνῄσκω 1 I die every day! Here Paul speaks as if he “dies” **every day**. Paul does not experience death every single day, but he speaks in this way to emphasize that he could **die** at many different times. He speaks in this way to emphasize how often he experiences danger and risks losing his life. If your readers would misunderstand **I die every day**, you could express the idea nonfiguratively and include the emphasis in another way. Alternate translation: “I face death all the time” or “I am in danger of dying very often” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) From 51c859be30bf8c48eebb270130eb9f75f375e27e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:29:58 +0000 Subject: [PATCH 092/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index cdb12f393e..69f83227dc 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2253,7 +2253,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 31 v5iv τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Alternate translation: “my boasting about you” 1CO 15 31 znl3 figs-gendernotations ἀδελφοί 1 my boasting in you, brothers, which I have in Christ Jesus our Lord Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 31 p3ym figs-metaphor ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν 1 my boasting in you Here Paul uses the spatial metaphor **in Christ Jesus our Lord** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies Paul’s **boasting** as something that only matters or is valid in his union with Christ. Alternate translation: “in union with Christ Jesus our Lord” or “because I am united to Christ Jesus our Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 15 32 q6mb figs-rquestion εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος? 1 What do I gain … if I fought with beasts at Ephesus … not raised 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 implied answer to the question is “there is no profit.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 15 32 q6mb figs-rquestion εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος? 1 What do I gain … if I fought with beasts at Ephesus … not raised 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 implied answer to the question is “There is no profit.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 32 vgax figs-idiom τί μοι τὸ ὄφελος 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **the profit to me** refers to something that is good for Paul. If your readers would misunderstand **the profit to me**, you could use a comparable word or phrase that refers to something that is good or beneficial for someone. Alternate translation: “What good is it to me” or “How does it benefit me” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 32 ghif figs-infostructure εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** could modify: (1) **I fought**. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: “if I fought according to men against wild beasts” (2) **wild beasts**. In this case, Paul would be identifying the phrase **wild beasts** as a figurative reference to his enemies. Alternate translation: “if I fought wild beasts, speaking figuratively,” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 15 32 vslh figs-idiom κατὰ ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** identifies thinking or acting in only human ways. If your readers would misunderstand **according to men**, you could express the idea by using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: “according to what mere humans think” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]]) From 9ce448329fbad5c6daf2661b6dad50a580b2e716 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:36:31 +0000 Subject: [PATCH 093/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 69f83227dc..0ff67bc33f 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2260,7 +2260,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 32 rqte figs-gendernotations ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 32 wvra grammar-connect-condition-fact εἰ 1 What do I gain … if I fought with beasts at Ephesus … not raised Paul is speaking as if fighting **wild beasts** was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying did not happen, then you could introduce the clause with a word such as “when.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 15 32 lm3v figs-metaphor ἐθηριομάχησα 1 I fought with beasts at Ephesus Here, the **wild beasts** could be: (1) a figurative reference to enemies, who acted like **wild beasts**. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting **wild beasts**. Alternate translation: “I fought savage enemies” or “I strove with opponents as fierce as wild beasts” (2) a literal reference to fighting **wild** animals. Alternate translation: “I fought against wild animals” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 15 32 maht translate-unknown ἐν Ἐφέσῳ 1 I fought with beasts at Ephesus **Ephesus** was a city on the west coast of what is now Turkey. Paul spent a short amount of time there soon after leaving Corinth (see [Acts 18:19–21](../../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If your readers would misunderstand **Ephesus**, you could use a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 32 maht translate-unknown ἐν Ἐφέσῳ 1 I fought with beasts at Ephesus **Ephesus** was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (see [Acts 18:19–21](../../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If your readers would misunderstand **Ephesus**, you could use a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 32 jq4o figs-hypo εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 I fought with beasts at Ephesus Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine again that **the dead are not raised**. In this situation, we might as well **eat and drink, for tomorrow we die**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that the dead are not raised. In this situation, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 32 nu0s grammar-connect-condition-contrary εἰ νεκροὶ οὐκ ἐγείρονται 1 I fought with beasts at Ephesus Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 32 c36a writing-quotations οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die The Corinthians would have recognized **“Let use eat and drink, for tomorrow we die”** as a common saying. The same words appear in [Isaiah 22:13](../../isa/22/13.md), but the saying may have been used more generally by many people. If your readers would misunderstand how Paul introduces this saying, you could use a comparable phrase that indicates that Paul is referring to a common saying. Alternate translation: “are not raised, as the saying goes, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/writing-quotations]]) From 410790dc045b0fabf20b69827d4f57de2008442e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:42:28 +0000 Subject: [PATCH 094/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 0ff67bc33f..6bca476117 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2261,7 +2261,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 32 wvra grammar-connect-condition-fact εἰ 1 What do I gain … if I fought with beasts at Ephesus … not raised Paul is speaking as if fighting **wild beasts** was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying did not happen, then you could introduce the clause with a word such as “when.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 15 32 lm3v figs-metaphor ἐθηριομάχησα 1 I fought with beasts at Ephesus Here, the **wild beasts** could be: (1) a figurative reference to enemies, who acted like **wild beasts**. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting **wild beasts**. Alternate translation: “I fought savage enemies” or “I strove with opponents as fierce as wild beasts” (2) a literal reference to fighting **wild** animals. Alternate translation: “I fought against wild animals” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 32 maht translate-unknown ἐν Ἐφέσῳ 1 I fought with beasts at Ephesus **Ephesus** was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (see [Acts 18:19–21](../../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If your readers would misunderstand **Ephesus**, you could use a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 32 jq4o figs-hypo εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 I fought with beasts at Ephesus Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine again that **the dead are not raised**. In this situation, we might as well **eat and drink, for tomorrow we die**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that the dead are not raised. In this situation, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/figs-hypo]]) +1CO 15 32 jq4o figs-hypo εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 I fought with beasts at Ephesus Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine again that **the dead are not raised**. In this situation, we might as well **eat and drink, for tomorrow we die**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that the dead are not raised. In that case, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 32 nu0s grammar-connect-condition-contrary εἰ νεκροὶ οὐκ ἐγείρονται 1 I fought with beasts at Ephesus Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 15 32 c36a writing-quotations οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die The Corinthians would have recognized **“Let use eat and drink, for tomorrow we die”** as a common saying. The same words appear in [Isaiah 22:13](../../isa/22/13.md), but the saying may have been used more generally by many people. If your readers would misunderstand how Paul introduces this saying, you could use a comparable phrase that indicates that Paul is referring to a common saying. Alternate translation: “are not raised, as the saying goes, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 32 y2nr figs-quotations οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “are not raised, let us eat and drink, for tomorrow we die, as people say” (See: [[rc://en/ta/man/translate/figs-quotations]]) From c3b67d909dc5b785ede54c5c9a9dcb7c26871def Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:48:50 +0000 Subject: [PATCH 095/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 6bca476117..1268afda76 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2268,7 +2268,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 32 w7t7 figs-idiom φάγωμεν καὶ πίωμεν 1 Let us eat and drink, for tomorrow we die Here, **Let us eat and drink** refers to lavish or wild eating and drinking. It does not refer to regular meals. If your readers would misunderstand that this phrase refers to partying or wild behavior, you could use a word or phrase that more clearly expresses that idea. Alternate translation: “Let us party” or “Let us feast and get drunk” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 32 gthm figs-hyperbole αὔριον…ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die Here, **tomorrow** refers to a time that will come soon. It does not necessarily refer to the day after today. The saying uses **tomorrow** to emphasize how soon **we** will **die**. If your readers would misunderstand **tomorrow**, you could use a comparable word or phrase that emphasizes a time that will soon arrive. Alternate translation: “soon we die” or “sometime very soon we die” 1CO 15 33 q7uc writing-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals The Corinthians would have recognized **“Bad company corrupts good morals”** as a common saying. If your readers would misunderstand how Paul introduces this saying, you could use a phrase that indicates that Paul is referring to a common saying. Alternate translation: “Do not be deceived. As the saying goes, ‘Bad company corrupts good morals’” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 15 33 qlhh figs-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “Do not be deceived. As people say, bad company corrupts good morals” (See: [[rc://en/ta/man/translate/figs-quotations]]) +1CO 15 33 qlhh figs-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “Do not be deceived. People say that bad company corrupts good morals” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 33 ehet figs-activepassive μὴ πλανᾶσθε 1 Bad company corrupts good morals If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** than the people doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 33 b5zl writing-proverbs φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. You can translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]]) 1CO 15 33 vy9x translate-unknown ὁμιλίαι κακαί 1 Bad company corrupts good morals Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If your readers would misunderstand **Bad company**, you could use a comparable phrase that refers to friends who do what is wrong. Alternate translation: “wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 1d5182a7abe2f8a45e5986d0a15971c087c7ba41 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 00:53:52 +0000 Subject: [PATCH 096/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 1268afda76..9de034b4b5 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2269,9 +2269,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 32 gthm figs-hyperbole αὔριον…ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die Here, **tomorrow** refers to a time that will come soon. It does not necessarily refer to the day after today. The saying uses **tomorrow** to emphasize how soon **we** will **die**. If your readers would misunderstand **tomorrow**, you could use a comparable word or phrase that emphasizes a time that will soon arrive. Alternate translation: “soon we die” or “sometime very soon we die” 1CO 15 33 q7uc writing-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals The Corinthians would have recognized **“Bad company corrupts good morals”** as a common saying. If your readers would misunderstand how Paul introduces this saying, you could use a phrase that indicates that Paul is referring to a common saying. Alternate translation: “Do not be deceived. As the saying goes, ‘Bad company corrupts good morals’” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 33 qlhh figs-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “Do not be deceived. People say that bad company corrupts good morals” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 15 33 ehet figs-activepassive μὴ πλανᾶσθε 1 Bad company corrupts good morals If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** than the people doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 33 ehet figs-activepassive μὴ πλανᾶσθε 1 Bad company corrupts good morals If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than focusing on the people doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 33 b5zl writing-proverbs φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. You can translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]]) -1CO 15 33 vy9x translate-unknown ὁμιλίαι κακαί 1 Bad company corrupts good morals Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If your readers would misunderstand **Bad company**, you could use a comparable phrase that refers to friends who do what is wrong. Alternate translation: “wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 33 vy9x translate-unknown ὁμιλίαι κακαί 1 Bad company corrupts good morals Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If your readers would misunderstand **Bad company**, you could use a comparable phrase that refers to friends who do what is wrong. Alternate translation: “Wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 33 f3c5 translate-unknown ἤθη χρηστὰ 1 Bad company corrupts good morals Here, **good morals** refers to the character of a person who habitually does what is **good** or right. If your readers would misunderstand **good morals**, you could use a comparable word or phrase that identifies someone with proper or right character. Alternate translation: “those who do what is right” or “upright character” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 34 gr3v figs-metaphor ἐκνήψατε 1 Sober up Here, **Be sober** refers to someone becoming **sober** after they were drunk. Paul speaks in this way to characterize how the Corinthians are acting and thinking as if they were drunk. He wants them to no longer act as if they are in a stupor or asleep and instead be alert and in their right mind. If your readers would misunderstand **Be sober**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “Be in your right mind” or “Be alert” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 34 aarv figs-abstractnouns ἀγνωσίαν…Θεοῦ…ἔχουσιν 1 Sober up If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know” or “understand.” Alternate translation: “do not understand who God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 3de2a07f08fb1112eac007b2475d7db0999616d5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 01:34:09 +0000 Subject: [PATCH 097/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 20 ++++++++++---------- 1 file changed, 10 insertions(+), 10 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9de034b4b5..b0b75f618d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2286,37 +2286,37 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 36 ha84 figs-yousingular ἄφρων! σὺ ὃ σπείρεις 1 You are so foolish! What you sow Here Paul addresses the person who asked the question in the previous verse ([15:35](../15/35.md)). That person is a hypothetical “someone,” but Paul still addresses the answer to **you** in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 15 36 jnf9 figs-exclamations ἄφρων! σὺ 1 You are so foolish! What you sow Here Paul calls the hypothetical “someone” who asked the questions ([15:35](../15/35.md)) a **foolish one**. He does not mean that the questions are wrong, for he spends many of the next verses answering these questions. Rather, he means that someone who does not know the answers to these questions is **foolish**. If your readers would misunderstand **foolish one**, you could use a word or phrase that identifies someone who should know something but does not. Alternate translation: “You silly person” or “You know nothing” (See: [[rc://en/ta/man/translate/figs-exclamations]]) 1CO 15 36 q2zd ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies In [15:36–38](../15/36.md), Paul speaks about how farmers **sow** seeds as an analogy for understanding how the dead resurrect. In this verse, the point is that seeds have a new kind of “life” after they are buried in the ground and thus “die.” Just like this, humans also have a new kind of “life” after they “die.” If your readers would misunderstand how Paul introduces the analogy here, you could make it clear that he is using an analogy. Alternate translation: “Here is an example: what you sow is not caused to live unless it dies” -1CO 15 36 o81c translate-unknown ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies Here Paul speaks about farming practices that were common in his culture. A farmer would **sow** seeds on the dirt in a field, and the seed would sink into the field and seemingly “die.” Only after a period where it lies “dead” in the ground does the seed **live** in new form as a plant. You could use words or phrases that describe these kinds of farming practices in your culture. Paul specifically uses **live** and **die** to connect the farming practices to human “life” and “death,” so if possible use terms that can apply to both humans and seeds. Alternate translation: “The seeds that you plant do not live as plants unless they are first buried in the ground” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 36 o81c translate-unknown ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies Here Paul speaks about farming practices that were common in his culture. A farmer would **sow** seeds on the dirt in a field, and the seed would sink into the field and seemingly “die.” Only after a period where it lies “dead” in the ground does the seed **live** in new form as a plant. You could use words or phrases that describe these kinds of farming practices in your culture. Paul specifically uses **live** and **die** to connect the farming practices to human life and death, so if possible use terms that can apply to both humans and seeds. Alternate translation: “The seeds that you plant do not live as plants unless they are first buried in the ground” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 36 elgv figs-activepassive οὐ ζῳοποιεῖται 1 What you sow will not start to grow unless it dies If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on how **What you sow** ends up “living” rather than focusing on on what or who causes it **to live**. If you must state who does the action, Paul implies that “God” or the plant itself does it. Alternate translation: “God does not cause to live” or “does not begin to live” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 36 uiv9 grammar-connect-exceptions οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this sentence to avoid using an exception clause. Alternate translation: “only is caused to live unless it dies” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) +1CO 15 36 uiv9 grammar-connect-exceptions οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this sentence to avoid using an exception clause. Alternate translation: “only is caused to live once it dies” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 15 37 pw6v figs-ellipsis ὃ σπείρεις 1 What you sow is not the body that will be Here Paul refers to **what you sow** without including a main verb. He does this in order to identify the topic that he is about to comment on. If your language would not introduce a topic in this way, you could include a main verb or use a form that normally introduces a topic in your language. Alternate translation: “while we are speaking about what you sow” or “when you sow” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 37 h6zi figs-yousingular ὃ σπείρεις, οὐ…σπείρεις 1 What you sow Here Paul continues to address the person who asked the question in [15:35](../15/35.md). That person is a hypothetical “someone,” but Paul still addresses the answer to **you** in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 15 37 ny1b οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν 1 What you sow Here Paul continues to use an analogy from farming. In this verse, he focuses on how the living plant that grows from a seed looks nothing like that seed. The key verbal connection between humans and plants is the word **body**, so if possible use the same word to refer to the human **body** and the **body** of the plant **that will be**. Alternate translation: “you sow only a bare seed, perhaps wheat or something else, not the body of the plant that will grow” 1CO 15 37 fb2z translate-unknown τὸ σῶμα τὸ γενησόμενον 1 What you sow Here, **the body that will be** identifies the plant that will later grow from the seed. Paul’s point is that one does not **sow** something that looks like the fully grown plant. Rather, one sows **a bare seed**. If your readers would misunderstand **the body that will be**, you could use a word or phrase that refers to a fully grown plant. If possible, use the same word for **body** that you have used for the human body, since Paul is using **body** to connect what he says about plants with what he is saying about the resurrection. Alternate translation: “the body of a fully grown plant” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 37 lhmz translate-unknown γυμνὸν κόκκον 1 What you sow Here, **a bare seed** refers to a seed all by itself, with no leaves or stem like the plant will later have. If your readers would misunderstand **a bare seed**, you could use a word or phrase that identifies that Paul is speaking about a **seed** all by itself. Alternate translation: “only a seed” or “a seed alone” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 37 cky8 translate-unknown εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν 1 What you sow Here Paul uses **wheat** as an example of a plant that was common in culture that starts out as a seed. When he says **or something else**, he makes it clear that any kind of plant that begins as a seed works for his analogy. So, you could refer to any common plant in your culture that starts out as a seed. Alternate translation: “perhaps a corn seed or some other kind of seed” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 38 dmx1 ὁ…Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα 1 God will give it a body as he chooses Here Paul concludes his analogy about farming. In the last verse he proved that seeds grow into bodies that look nothing like the seeds. Here, he shows that God is one who decides what **body** a seed grows into and that God gives different kinds of “bodies” to different kinds of seeds. Again, the main verbal connection between human resurrection and seeds growing is the word **body**, so if possible use a word for **body** that can apply to both seeds and humans. Alternate translation: “God decides what kind of plant a seed grows into, and each of the seeds gets its own kind of plant” +1CO 15 37 cky8 translate-unknown εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν 1 What you sow Here Paul uses **wheat** as an example of a plant that was common in culture and that starts out as a seed. When he says **or something else**, he makes it clear that any kind of plant that begins as a seed works for his analogy. So, you could refer to any common plant in your culture that starts out as a seed. Alternate translation: “perhaps a corn seed or some other kind of seed” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 38 dmx1 ὁ…Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα 1 God will give it a body as he chooses Here Paul concludes his analogy about farming. In the last verse he proved that seeds grow into bodies that look nothing like the seeds. Here, he shows that God is one who decides what **body** a seed grows into and that God gives different kinds of “bodies” to different kinds of seeds. Again, the main verbal connection between human resurrection and seeds growing is the word **body**, so if possible use a word for **body** that can apply to both seeds and humans. Alternate translation: “God decides what kind of plant a seed grows into, and each of the seeds grows into its own kind of plant” 1CO 15 38 ude0 writing-pronouns αὐτῷ 1 God will give it a body as he chooses Here, **it** refers back to “a bare seed” in [15:37](../15/37.md). If your readers would misunderstand **it**, you could refer explicitly back to the “seed.” Alternate translation: “the seed” or “that seed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 15 38 wrnh translate-unknown καθὼς ἠθέλησεν 1 God will give it a body as he chooses Here, **just as he desires** means that God has chosen what kind of **body** every seed will grow into, and he does this he thinks best. If your readers would misunderstand **desires**, you could use a word that refers to what God “decides” or “chooses.” Alternate translation: “in the way that he decides” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 38 wrnh translate-unknown καθὼς ἠθέλησεν 1 God will give it a body as he chooses Here, **just as he desires** means that God has chosen what kind of **body** every seed will grow into, and he does this as he thinks best. If your readers would misunderstand **desires**, you could use a word that refers to what God “decides” or “chooses.” Alternate translation: “in the way that he decides” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 38 fd1f figs-ellipsis ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα 1 God will give it a body as he chooses Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**God gives**). If your language does need these words, you can supply them from that clause. Alternate translation: “to each of the seeds God gives its own body” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 38 alya figs-explicit ἑκάστῳ τῶν σπερμάτων 1 God will give it a body as he chooses Here, **each of the seeds** could refer to: (1) **each** of the varieties or kinds of **seeds** that exist. Alternate translation: “to each of the seed varieties” (2) **each** individual seed. Alternate translation: “to each individual seed” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 39 eui8 figs-parallelism ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων 1 flesh Here Paul repeats **flesh of** and the same structure in four straight clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **flesh**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatic in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “Instead, men, animals, birds, and fish have varying kinds of flesh” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 15 39 eui8 figs-parallelism ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων 1 flesh Here Paul repeats **flesh of** and the same structure in four consecutive clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **flesh**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatically in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “Instead, men, animals, birds, and fish have varying kinds of flesh” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 39 e580 figs-ellipsis ἄλλη μὲν ἀνθρώπων 1 flesh Here Paul omits **{flesh}** because he used it in the previous sentence and because he uses it throughout the rest of this sentence. English speakers would misunderstand why Paul omits **{flesh}** here, so the ULT has included it in brackets. Consider whether your readers would also misunderstand why Paul has omitted **{flesh}**. Alternate translation: “one of men” 1CO 15 39 u2rr figs-gendernotations ἀνθρώπων 1 flesh Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a nongendered word or refer to both genders. Alternate translation: “of people” or “of men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 39 qi8y translate-unknown κτηνῶν 1 flesh Here, **animals** refers to living things that are not **men**, **birds**, or **fish** but still count as **animals**. The word often refers particularly to domesticated animals such as sheep, goats, oxen, or horses. Use a word or phrase in your language that refers to this group of beings. Alternate translation: “of beasts” or “of domesticated animals” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 39 qi8y translate-unknown κτηνῶν 1 flesh Here, **animals** refers to living things that are not **men**, **birds**, or **fish** but still count as **animals**. The word often refers particularly to domesticated animals such as sheep, goats, oxen, or horses. Use a word or phrase in your language that refers to this group of beings. Alternate translation: “of domesticated animals” or "of beasts" (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 40 d9k2 figs-explicit σώματα ἐπουράνια, καὶ σώματα ἐπίγεια 1 heavenly bodies Here, **heavenly bodies** refers to the kinds of things that Paul will mention in the next verse: the sun, moon, and stars ([15:41](../15/41.md)). The **earthly bodies** are the kinds of things Paul mentioned in the previous verse: humans, animals, birds, and fish ([15:39](../15/39.md)). The primary distinction Paul is drawing is a spatial one: some **bodies** exist in “heaven,” and others exist on “earth.” Use words or phrases that naturally draw this distinction in your language. Alternate translation: “superterrestrial bodies and terrestrial bodies” or “bodies in heaven and bodies on earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 40 g6cf figs-abstractnouns ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων 1 earthly bodies If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “the heavenly are splendorous in one way, and the earthly are splendorous in another way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 40 j1kb figs-ellipsis τῶν ἐπουρανίων…τῶν ἐπιγείων 1 glory Here Paul omits **bodies** because he stated them explicitly in the previous sentence. If your language needs **bodies** here, you can supply it from the previous sentence. Alternate translation: “of the heavenly bodies … of the earthly bodies” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 40 qg3p figs-explicit ἑτέρα…ἑτέρα 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here Paul is distinguishing between different kinds of **glory**. If your readers would misunderstand this, you could express the idea explicitly. Alternate translation: “{is} one kind … {is} another kind” or “{is} of one type … {is} of another type” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 41 y6lr figs-explicit ἄλλη -1 the glory of the heavenly body is one kind and the glory of the earthly is another Here, just as in [15:40](../15/40.md), Paul is distinguishing between different kinds of **glory**. If your readers would misunderstand this, you could express the idea explicitly. Alternate translation: “{There is} one kind of … another kind of … another kind of” or “{There is} one type of … another type of … another type of” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 41 m075 figs-explicit ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων…ἐν δόξῃ 1 the glory of the heavenly body is one kind and the glory of the earthly is another If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “The sun is splendorous in one way, and the moon is splendorous in another way, and the stars are splendorous in another way … in how glorious they are” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 41 ltg6 figs-parallelism ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here Paul repeats **glory of** and the same structure in three straight clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **glory**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatic in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “The sun, moon, and stars have varying kinds of glory” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 15 41 ltg6 figs-parallelism ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here Paul repeats **glory of** and the same structure in three consecutive clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **glory**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatically in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. Alternate translation: “The sun, moon, and stars have varying kinds of glory” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 41 uznk grammar-connect-words-phrases γὰρ 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here, **For** introduces a further explanation of the **glory of the stars**. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation or clarification. Alternate translation: “Indeed,” or “As a matter of fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 41 d4qn ἀστὴρ…ἀστέρος διαφέρει ἐν δόξῃ 1 the glory of the heavenly body is one kind and the glory of the earthly is another Alternate translation: “some stars have different kinds of glory than other stars” or “the stars themselves differ in glory” 1CO 15 42 d3sc grammar-connect-words-phrases οὕτως καὶ 1 is raised Here, **So also** introduces Paul’s explanation of how what he has said in [15:36–41](../15/36.md) about seeds and bodies applies to **the resurrection of the dead**. If your readers would misunderstand **So also**, you could use a word or phrase that introduces the application of an illustration or example. Alternate translation: “It is in these terms that you should think about” or “Let us apply these things to” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 42 ay76 figs-abstractnouns ἡ ἀνάστασις τῶν νεκρῶν 1 is raised If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the way in which the dead will resurrect” or “how the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 42 lbrp figs-nominaladj τῶν νεκρῶν 1 is raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 42 s12t figs-metaphor σπείρεται ἐν φθορᾷ 1 What is sown … what is raised Here Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 42 s12t figs-metaphor σπείρεται ἐν φθορᾷ 1 What is sown … what is raised Here Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 42 b6ob figs-activepassive σπείρεται ἐν φθορᾷ, ἐγείρεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “What people sow in decay God raises” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 42 rw3k figs-abstractnouns ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ 1 in decay … in immortality If your language does not use abstract nouns for the ideas behind **decay** and **immortality**, you could express the ideas by using verbs such as “decay” or “die.” Alternate translation: “What is sown while it decays is raised so that it never decays again” or “when it dies is raised in such a way that it never dies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 43 ssjk figs-parallelism σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει; 1 It is sown … it is raised Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (see the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatic in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power” (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -2324,7 +2324,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 43 zo03 figs-activepassive σπείρεται…ἐγείρεται…σπείρεται…ἐγείρεται 1 If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it … God raises it … People sow it … God raises it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 43 v892 figs-abstractnouns σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ 1 It is sown … it is raised If your language does not use abstract nouns for the ideas behind **dishonor** and **glory**, you could express the idea by using adjectives such as “dishonorable” and “glorious.” Alternate translation: “A dishonorable body is sown; a glorious body is raised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 43 fcpv figs-abstractnouns σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει 1 It is sown … it is raised If your language does not use abstract nouns for the ideas behind **weakness** and **power**, you could express the idea by using adjectives such as “weak” and “powerful.” Alternate translation: “A weak body is sown; a powerful body is raised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 44 u856 figs-metaphor σπείρεται σῶμα ψυχικόν 1 It is sown … it is raised Here, just as in [15:42–43](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground as a natural body, just like a seed” or “It is planted as a natural body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 44 u856 figs-metaphor σπείρεται σῶμα ψυχικόν 1 It is sown … it is raised Here, just as in [15:42–43](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground as a natural body, just like a seed” or “It is planted as a natural body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 44 b4dm figs-activepassive σπείρεται…ἐγείρεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it as … God raises it as” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 44 f93u translate-unknown σῶμα ψυχικόν -1 Here, **natural body** refers to human bodies before they are **raised**. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If your readers would misunderstand **natural body**, you could use a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “a this-worldly body … a this-worldly body” or “a regular body … a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 44 n07f translate-unknown σῶμα πνευματικόν…πνευματικόν 1 Here, **spiritual body** refers to human bodies after they are **raised**. It could specifically refer to: (1) how the **body** is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “a body fit for the new creation … a body fit for the new creation” or “a body controlled by God’s Spirit … a body controlled by God’s Spirit” (2) how the **body** is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “a body made out of spirit … a body made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 4d21925eaebb8dba250e86e606e12c5ed6da498f Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 18:47:36 +0000 Subject: [PATCH 098/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index b0b75f618d..be7c7d0f4e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2318,7 +2318,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 42 lbrp figs-nominaladj τῶν νεκρῶν 1 is raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 42 s12t figs-metaphor σπείρεται ἐν φθορᾷ 1 What is sown … what is raised Here Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 42 b6ob figs-activepassive σπείρεται ἐν φθορᾷ, ἐγείρεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “What people sow in decay God raises” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 42 rw3k figs-abstractnouns ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ 1 in decay … in immortality If your language does not use abstract nouns for the ideas behind **decay** and **immortality**, you could express the ideas by using verbs such as “decay” or “die.” Alternate translation: “What is sown while it decays is raised so that it never decays again” or “when it dies is raised in such a way that it never dies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +1CO 15 42 rw3k figs-abstractnouns ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ 1 in decay … in immortality If your language does not use abstract nouns for the ideas behind **decay** and **immortality**, you could express the ideas by using verbs such as “decay” or “die.” Alternate translation: “What is sown while it decays is raised so that it never decays again” or “When it dies it is raised in such a way that it never dies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 43 ssjk figs-parallelism σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει; 1 It is sown … it is raised Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (see the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatic in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 43 h4u5 figs-metaphor σπείρεται ἐν ἀτιμίᾳ…σπείρεται ἐν ἀσθενείᾳ 1 It is sown … it is raised Here, just as in [15:42](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground in dishonor, just like a seed … The body is put in the ground in weakness, just like a seed” or “It is planted in dishonor … It is planted in weakness” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 43 zo03 figs-activepassive σπείρεται…ἐγείρεται…σπείρεται…ἐγείρεται 1 If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it … God raises it … People sow it … God raises it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From 8541a2280b82b3199f65eefde14af4eee2ca41e2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 19:02:18 +0000 Subject: [PATCH 099/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index be7c7d0f4e..78e285f054 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2319,7 +2319,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 42 s12t figs-metaphor σπείρεται ἐν φθορᾷ 1 What is sown … what is raised Here Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 42 b6ob figs-activepassive σπείρεται ἐν φθορᾷ, ἐγείρεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “What people sow in decay God raises” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 42 rw3k figs-abstractnouns ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ 1 in decay … in immortality If your language does not use abstract nouns for the ideas behind **decay** and **immortality**, you could express the ideas by using verbs such as “decay” or “die.” Alternate translation: “What is sown while it decays is raised so that it never decays again” or “When it dies it is raised in such a way that it never dies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 43 ssjk figs-parallelism σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει; 1 It is sown … it is raised Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (see the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatic in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 15 43 ssjk figs-parallelism σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει; 1 It is sown … it is raised Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (see the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If your readers would misunderstand why Paul repeats words and structure, and if it would not be worded powerfully or emphatically in your culture, you could eliminate some or all of the repetition and make the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 43 h4u5 figs-metaphor σπείρεται ἐν ἀτιμίᾳ…σπείρεται ἐν ἀσθενείᾳ 1 It is sown … it is raised Here, just as in [15:42](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If your readers would misunderstand **is sown**, you could use a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground in dishonor, just like a seed … The body is put in the ground in weakness, just like a seed” or “It is planted in dishonor … It is planted in weakness” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 43 zo03 figs-activepassive σπείρεται…ἐγείρεται…σπείρεται…ἐγείρεται 1 If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it … God raises it … People sow it … God raises it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 43 v892 figs-abstractnouns σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ 1 It is sown … it is raised If your language does not use abstract nouns for the ideas behind **dishonor** and **glory**, you could express the idea by using adjectives such as “dishonorable” and “glorious.” Alternate translation: “A dishonorable body is sown; a glorious body is raised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -2330,8 +2330,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 44 n07f translate-unknown σῶμα πνευματικόν…πνευματικόν 1 Here, **spiritual body** refers to human bodies after they are **raised**. It could specifically refer to: (1) how the **body** is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “a body fit for the new creation … a body fit for the new creation” or “a body controlled by God’s Spirit … a body controlled by God’s Spirit” (2) how the **body** is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “a body made out of spirit … a body made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 44 ktad grammar-connect-condition-fact εἰ 1 Paul is speaking as if the **natural body** was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could introduce the clause with a word such as “since” or “because.” Alternate translation: “Since” or “Because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 15 45 zsb9 grammar-connect-logic-result οὕτως καὶ 1 Here, **So also** introduces the basis for the claim Paul made about the existence of both “natural” and “spiritual” bodies in the last verse ([15:44](../15/44.md)). If your readers would misunderstand **So also**, you could use a word or phrase that introduces evidence or support. Alternate translation: “For” or “As” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 15 45 y5c0 writing-quotations γέγραπται 1 In Paul’s culture, **it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Genesis 2:7](../../gen/02/07.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it can be read in Genesis” or “the book of Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 15 45 f507 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 45 y5c0 writing-quotations γέγραπται 1 In Paul’s culture, **it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Genesis 2:7](../../gen/02/07.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it can be read in Genesis” or "the author of the book of Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 45 f507 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 45 hbse figs-quotations γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος, Ἀδὰμ, εἰς ψυχὴν ζῶσαν 1 If your language does not use this form, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the first man Adam became a living soul” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 45 yo2p figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, and **Adam** was male, Paul is focusing on how **Adam** was the first human being. He is not focusing on how **Adam** was the first male human being. If your readers would misunderstand **man**, you could use a nongendered word. Alternate translation: “person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 45 lnfh translate-names Ἀδὰμ -1 **Adam** is the name of a man. It is the name that God gave to the first human he created. Paul uses **Adam** first to refer to this man and then to refer metaphorically to Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) From 5679577cf3d0fa69676c1f4c5fcd24f5a60de7c9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 19:16:14 +0000 Subject: [PATCH 100/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 78e285f054..c245083978 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2334,7 +2334,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 45 f507 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 45 hbse figs-quotations γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος, Ἀδὰμ, εἰς ψυχὴν ζῶσαν 1 If your language does not use this form, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the first man Adam became a living soul” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 45 yo2p figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, and **Adam** was male, Paul is focusing on how **Adam** was the first human being. He is not focusing on how **Adam** was the first male human being. If your readers would misunderstand **man**, you could use a nongendered word. Alternate translation: “person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 45 lnfh translate-names Ἀδὰμ -1 **Adam** is the name of a man. It is the name that God gave to the first human he created. Paul uses **Adam** first to refer to this man and then to refer metaphorically to Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) +1CO 15 45 lnfh translate-names Ἀδὰμ -1 **Adam** is the name of a man. It is the name that God gave to the first human he created. Paul uses **Adam** first to refer to this man and then to refer figuratively to Jesus. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 45 nuru translate-unknown ψυχὴν ζῶσαν 1 Here, **soul** is a different form of the word that was translated “natural” in [15:44](../15/44.md). Paul uses this similar word to make the point that **Adam** had a “natural body” when God created him. If possible, use words that connect back to how you translated “natural” in the previous verse. Alternate translation: “a living, this-worldly human” or “a living person with a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 45 jeve figs-metaphor ὁ ἔσχατος Ἀδὰμ 1 Here, **The last Adam** refers to Jesus. Paul wishes to draw connections between Adam and Jesus, and so he calls **Adam** the **first man Adam**, and he calls Jesus the **last Adam**. Each “Adam” is the first person to have a specific kind of body: the **first** Adam has a “natural body” as a **living soul**, while the **last** Adam has a “spiritual body” as a **life-giving spirit**. If your readers would misunderstand who **The last Adam** is, you could clarify that it refers to Jesus the Messiah. Alternate translation: “Jesus, the last Adam,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 45 qscs figs-ellipsis Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν 1 Here Paul omits some words that your language may need to make a complete thought. Paul could be implying: (1) a word such as “is.” See the ULT. (2) the word **became** from the previous sentence. Alternate translation: “Adam {became} a life-giving spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) From c43c3b8b9de10c9e57683964a4ad4d61df29fd19 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 19:17:21 +0000 Subject: [PATCH 101/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index c245083978..730414a0e8 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2347,7 +2347,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 46 umfq figs-extrainfo τὸ πνευματικὸν…τὸ ψυχικόν…τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here Paul does not specify whose bodies **the spiritual** and **the natural** refer to. He does this to allow for at least two interpretations. If possible, translate this verse in such a way that your readers could infer either or both of the following. The words **spiritual** and **natural** could refer to: (1) the bodies of Jesus (**spiritual**) and Adam (**natural**). Alternate translation: “the spiritual body that belongs to Jesus … the natural body that belonged to Adam … the spiritual body that belongs to Jesus” (2) the bodies that every believer has while alive (**natural**) and after resurrecting (**spiritual**). Alternate translation: “any believer’s spiritual body … his or her natural body … his or her spiritual body” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 15 46 pw4m translate-unknown τὸ πνευματικὸν…τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here, just as in [15:44](../15/44.md),**spiritual** refers to human bodies after they are raised. It could specifically refer to: (1) how the body is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “the one fit for the new creation … the one fit for the new creation” or “that controlled by God’s Spirit … that controlled by God’s Spirit” (2) how the body is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “that made out of spirit … that made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 46 nd64 translate-unknown ψυχικόν 1 natural Here, just as in [15:44](../15/44.md), **natural** refers to human bodies before they are raised. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If your readers would misunderstand **natural**, you could use a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “the this-worldly” or “regular” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 47 yt2q figs-explicit ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Here, **first man** refers to Adam, the first human whom God created. The **second man** refers to Jesus, the first human to receive the new resurrection body. Paul describes them as **first** and **second** because Adam was the **first** receive a specific kind of body, and Jesus was the **second** to receive a specific kind of body, different than the one Adam received. This is the same point he made in the last verse about which body comes “first” ([15:46](../15/46.md)). If your readers would misunderstand **first man** and **second man**, you could clarify to whom they refer. Alternate translation: “The first man, Adam, … The second man, Jesus,” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 47 yt2q figs-explicit ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Here, **first man** refers to Adam, the first human whom God created. The **second man** refers to Jesus, the first human to receive the new resurrection body. Paul describes them as **first** and **second** because Adam was the **first** to receive a specific kind of body, and Jesus was the **second** to receive a specific kind of body, a body different than the body that Adam received. This is the same point he made in the last verse about which body comes “first” ([15:46](../15/46.md)). If your readers would misunderstand **first man** and **second man**, you could clarify to whom they refer. Alternate translation: “The first man, Adam, … The second man, Jesus,” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 47 pton figs-gendernotations ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Although **man** is masculine, and both Adam (**The first man**) and Jesus (**The second man**) are male, Paul is focusing on how the **first** and **second man** are representative human beings. He is not focusing on the **first** and **second man** as representative males. If your readers would misunderstand **man**, you could use a nongendered word. Alternate translation: “The first person … The second person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 47 iclf figs-explicit ἐκ γῆς, χοϊκός 1 The first man is of the earth, made of dust Here Paul refers again to [Genesis 2:7](../../gen/02/07.md). In that verse, we learn about how God made the **first man**, Adam, out of **dust**. Paul uses this reference to **dust** to prove that the **first man** has the kind of life and body that belongs on **the earth**. So, **of the earth** means almost the same thing that “natural” means in [15:46](../15/46.md). If your readers would misunderstand **of the earth, made of dust**, you could clarify that Paul is referring to the story about how God made the **first man** as a human who has a body and life fit for **the earth**. Alternate translation: “God made out of dust, and he is fit for the earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 47 s1pc figs-explicit ἐξ οὐρανοῦ 1 The first man is of the earth, made of dust Here, **from heaven** could refer to: (1) how Jesus, the **second man**, has a body and life fit for heaven and the new creation. In this case, **from heaven** would mean basically the same thing that “spiritual” means in [15:46](../15/46.md). Alternate translation: “is fit for heaven” (2) how Jesus, the **second man**, came **from heaven** when he became a human. Alternate translation: “came from heaven” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 464e7091a213474cfb5d80aa2d0ac48d5b85c36c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 19:25:09 +0000 Subject: [PATCH 102/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 730414a0e8..823c25f80a 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2355,7 +2355,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 48 r9be figs-nominaladj ὁ χοϊκός…ὁ ἐπουράνιος 1 ὁ ἐπουράνιος Paul is using the adjectives **earthly** and **heavenly** as nouns in order to refer back to the “first man” (who is “of the earth”) and the “second man” (who is “of heaven”) from the previous verse ([15:47](../15/47.md)). Your language may use adjectives in the same way. If not, you could translate these with noun phrases that refer back to those people. Alternate translation: “the earthly first man … the heavenly second man” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 48 jnbn figs-explicit οἱ χοϊκοί 1 ὁ ἐπουράνιος Here, **those of the earth** refers to people who are not united to Jesus and who thus belong to **the earth**. Paul uses this language to connect these people with the **earthly** first man. If your readers would misunderstand **those of the earth**, you could use a word or phrase that clarifies that **those of the earth** describes people who are represented by Adam, not by Jesus. Alternate translation: “those of the earth who are represented by him” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 48 mkth figs-possession οἱ χοϊκοί…οἱ ἐπουράνιοι 1 ὁ ἐπουράνιος Here, **those of the earth** and **those of heaven** refer to people who are “earthly” and “heavenly.” This means that **earth** is the proper home of **those of the earth**, while **heaven** is the proper home of **those of heaven**. If your readers would misunderstand this form, you could use adjectives such as “earthly” or “heavenly,” or you could refer to the “home” of these people. Alternate translation: “those who are earthly … those who are heavenly” or “those whose home is on earth … those whose home is in heaven” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 15 48 s9pn figs-explicit οἱ ἐπουράνιοι 1 those who are of heaven Here, **those of heaven** refers to people who are united to Jesus and who thus belong to **heaven** like Jesus does. Paul uses this language to connect these people with the **heavenly** second man. If your readers would misunderstand **those of heaven**, you could use a word or phrase that clarifies that **those of heaven** describes people who are represented by Jesus, not by Adam. Alternate translation: “those of heaven who are represented by him” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 48 s9pn figs-explicit οἱ ἐπουράνιοι 1 those who are of heaven Here, **those of heaven** refers to people who are united to Jesus and who thus belong to **heaven**, as Jesus does. Paul uses this language to connect these people with the **heavenly** second man. If your readers would misunderstand **those of heaven**, you could use a word or phrase that clarifies that **those of heaven** describes people who are represented by Jesus, not by Adam. Alternate translation: “those of heaven, who are represented by Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 49 w19v figs-pastforfuture ἐφορέσαμεν 1 have borne the image … will also bear the image Here, the past tense **have borne** does not mean that **we** no longer “bear” this **image**. Rather, it means that we began to “bear” it and continue to do so now. If your readers would misunderstand **we have borne**, you could use a tense that naturally refers to a current, ongoing state. Alternate translation: “we bear” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 15 49 ax2u figs-idiom ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου 1 have borne the image … will also bear the image Here, to **bear the image** of something or somebody refers to being similar to that thing or person. If your readers would misunderstand **bear the image**, you could use a word or phrase that identifies something as similar or like something else. Alternate translation: “we have been modeled on the earthly, let us also be modeled on the heavenly” or “we have the likeness of the earthly, let us also have the likeness of the heavenly” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 49 fm74 figs-abstractnouns τὴν εἰκόνα τοῦ χοϊκοῦ…τὴν εἰκόνα τοῦ ἐπουρανίου 1 have borne the image … will also bear the image If your language does not use an abstract noun for the idea behind **image**, you could express the idea by using a verb such as “reflect” or “participate.” Alternate translation: “how we reflect the earthly … how we reflect the heavenly” or “the way we participate in the earthly … the way we participate in the heavenly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 59859e60cf612dc53f7e2d2b81fa3bf183eb8e2a Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 19:44:18 +0000 Subject: [PATCH 103/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 823c25f80a..332f6a4a64 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2361,11 +2361,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 49 fm74 figs-abstractnouns τὴν εἰκόνα τοῦ χοϊκοῦ…τὴν εἰκόνα τοῦ ἐπουρανίου 1 have borne the image … will also bear the image If your language does not use an abstract noun for the idea behind **image**, you could express the idea by using a verb such as “reflect” or “participate.” Alternate translation: “how we reflect the earthly … how we reflect the heavenly” or “the way we participate in the earthly … the way we participate in the heavenly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 49 mq8z figs-nominaladj τοῦ χοϊκοῦ…τοῦ ἐπουρανίου 1 have borne the image … will also bear the image Paul is using the adjectives **earthly** and **heavenly** as nouns in order to refer to bodies that are **earthly** and **heavenly**. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the earthly body … of the heavenly body” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 49 wx68 figs-explicit τοῦ χοϊκοῦ…τοῦ ἐπουρανίου 1 have borne the image … will also bear the image Here Paul does not specify whose bodies **the earthly** and **the heavenly** refer to. However, the previous verses imply that the **earthly** body belongs to the “first man,” Adam, while the **heavenly** body belongs to the “second man,” Jesus. If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “of the earthly body that belongs to the first man … of the heavenly body that belongs to the second man” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 49 h277 figs-imperative φορέσωμεν καὶ 1 have borne the image … will also bear the image Here Paul uses the exhortation **let us also bear** to urge all believers to act in such a way that God will raise them so that they have a body like the **heavenly** man, Jesus. Paul does not think that people change themselves into the **image of the heavenly**. If your readers would misunderstand **let us also bear**, you could clarify that Paul is urging everyone to live in a certain way. Alternate translation: “let us think and act so that we also bear” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 15 49 h277 figs-imperative φορέσωμεν καὶ 1 have borne the image … will also bear the image Here Paul uses the exhortation **let us also bear** in order to urge all believers to act in such a way that God will raise them so that they have a body like the **heavenly** man, Jesus. Paul does not think that people change themselves into the **image of the heavenly**. If your readers would misunderstand **let us also bear**, you could clarify that Paul is urging everyone to live in a certain way. Alternate translation: “let us think and act so that we also bear” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 15 49 gme6 translate-textvariants φορέσωμεν καὶ 1 have borne the image … will also bear the image In Paul’s language, **let us also bear** and “we will also bear” look and sound very similar. Both options have some evidence to support them. Consider whether translations your readers might be familiar with choose one of the options. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1CO 15 50 jub2 writing-pronouns τοῦτο δέ φημι, ἀδελφοί, ὅτι 1 Connecting Statement: Here, **Now this I say** introduces a new topic that Paul wishes to discuss. Because of that, **this** refers to what Paul says in the rest of this verse, not to what he has already said. If your readers would misunderstand **Now this I say**, you could use a word or phrase that introduces and refers forward to a new topic. Alternate translation: “Next, I am going to say something important, brothers:” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 50 by1o figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 50 mwy3 figs-parallelism σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ 1 flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **the kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. In this case, you could combine the two sentences into one if your readers would misunderstand why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and perishable are not able to inherit imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 15 50 mwy3 figs-parallelism σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ 1 flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **the kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. In this case, you could combine the two sentences into one if your readers would misunderstand why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then to people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and the perishable are not able to inherit the imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 50 nz7s figs-hendiadys σὰρξ καὶ αἷμα 1 flesh and blood This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together describe the human body as it currently exists. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the fleshly” or “the things that exist now” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) 1CO 15 50 zele figs-metonymy σὰρξ καὶ αἷμα 1 flesh and blood Here, **flesh and blood** figuratively represents a body that is made out of **flesh and blood**. If your readers would misunderstand **flesh and blood**, you could use an equivalent expression or plain language. Alternate translation: “flesh and blood bodies” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 50 e4gd figs-metaphor κληρονομῆσαι…κληρονομεῖ 1 inherit Here Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 3489401ccdba3df4249c5ed24f802f0e384241f8 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 19:55:21 +0000 Subject: [PATCH 104/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 332f6a4a64..179454c9cc 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2377,9 +2377,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 51 dt91 figs-euphemism πάντες οὐ κοιμηθησόμεθα 1 we will all be changed Here Paul refers to how people die as if they **fall asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **fall asleep**, you could use a different polite way of referring to death or you could state the idea plainly. Alternate translation: “We will not all pass away” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 15 51 c8oh translate-unknown πάντες…ἀλλαγησόμεθα 2 we will all be changed Here, **changed** refers to how the bodies of believers are transformed from “natural” to “spiritual.” If your readers would misunderstand **changed**, you could use a word or phrase that refers to this kind of transformation. Alternate translation: “we will all be renewed” or “we will all be transfigured” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 51 k5dw figs-activepassive πάντες…ἀλλαγησόμεθα 2 we will all be changed If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the people who are **changed** rather than focusing on the person who does the “changing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will change us all” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 52 lxt1 translate-unknown ἐν ἀτόμῳ 1 in the twinkling of an eye Here, **instant** refers to the smallest section of time that Paul and the Corinthians knew about. He means that the “change” ([15:51](../15/51.md)) will happen so quickly that it will only take up the smallest section of time. If your readers would misunderstand **in a moment**, you could refer to the smallest section of time in your culture or express the idea in a way that emphasizes speed. Alternate translation: “in one second” or “very quickly” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 52 r4ix figs-idiom ἐν ῥιπῇ ὀφθαλμοῦ 1 in the twinkling of an eye Here, **in the twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it or that if one blinks, one might miss it. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 52 h668 figs-explicit ἐν τῇ ἐσχάτῃ σάλπιγγι; σαλπίσει γάρ 1 at the last trumpet Paul refers briefly to the **last trumpet** without explanation because the Corinthians would have known what he was talking about. In Paul’s culture, people knew that a **trumpet** would **sound** to signal the Day of the Lord, in this case, the day when Jesus comes back, the dead rise, and the world is renewed. Often, an angel or archangel would blow this trumpet. If your readers would not make such inferences about **the last trumpet**, you could express some of these ideas explicitly. Alternate translation: “when we hear the trumpet that means that Jesus is coming back. For that trumpet will sound” or “when an angel sounds the end-times trumpet. For the angel will sound that trumpet” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 15 52 lxt1 translate-unknown ἐν ἀτόμῳ 1 in the twinkling of an eye Here, **instant** refers to the smallest segment of time that Paul and the Corinthians knew about. He means that the “change” ([15:51](../15/51.md)) will happen so quickly that it will only take up the smallest bit of time. If your readers would misunderstand **in a moment**, you could refer to the smallest amount of time in your culture or express the idea in a way that emphasizes speed. Alternate translation: “in one second” or “very quickly” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 52 r4ix figs-idiom ἐν ῥιπῇ ὀφθαλμοῦ 1 in the twinkling of an eye Here, **in the twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it, or if one blinks, one might miss it. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 52 h668 figs-explicit ἐν τῇ ἐσχάτῃ σάλπιγγι; σαλπίσει γάρ 1 at the last trumpet Paul refers briefly to the **last trumpet** without explanation because the Corinthians would have known what he was talking about. In Paul’s culture, people knew that a **trumpet** would **sound** to signal the Day of the Lord, in this case, the day when Jesus comes back, the dead rise, and the world is renewed. An angel or archangel would blow this trumpet. If your readers would not make such inferences about **the last trumpet**, you could express some of these ideas explicitly. Alternate translation: “when we hear the trumpet that means that Jesus is coming back. For that trumpet will sound” or “when an angel sounds the end-times trumpet. For the angel will sound that trumpet” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 52 l66q figs-activepassive οἱ νεκροὶ ἐγερθήσονται 1 the dead will be raised If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the dead** who **will be raised** rather than focusing on the one doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 52 ibhu figs-nominaladj οἱ νεκροὶ 1 the dead will be raised Paul is using the adjective **dead** as a noun in order to refer to believers who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 52 nfqy translate-unknown ἄφθαρτοι 1 the dead will be raised Here, **imperishable** identifies people or things that last and do not fall apart. See you how translated this word in [15:50](../15/50.md). If your readers would misunderstand **imperishable**, you could use a word or phrase that refers to how long things last. Alternate translation: “in such a way that they will never pass away” or “so that they never fall apart” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 692d44d7d870fbb3fc04d8488824c4ffea51dab1 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 20:06:39 +0000 Subject: [PATCH 105/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 179454c9cc..ad74c909a4 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2398,7 +2398,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 54 j9zs figs-metaphor ἐνδύσηται ἀφθαρσίαν…ἐνδύσηται ἀθανασίαν 1 this mortal body has put on immortality Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “has changed into incorruptibility … has changed into immortality” or “has become incorruptible … has become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 54 yjhy figs-abstractnouns ἀφθαρσίαν…ἀθανασίαν 1 this mortal body has put on immortality If your language does not use abstract nouns for the ideas behind **incorruptibility** and **immortality**, you could express the idea by using adjectives such as “incorruptible” and “immortal.” Alternate translation: “what is incorruptible … what is immortal” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 54 m0l5 translate-unknown τὸ θνητὸν τοῦτο…ἀθανασίαν 1 this mortal body has put on immortality Here, **mortal** and **immortality** identify whether people or things die or cannot die. If your readers would misunderstand **mortal** and **immortality**, you could use two words or phrases that refer to whether things can die or not. See how you translated these words in [15:53](../15/53.md). Alternate translation: “what can die … what never dies” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something has happened or come to pass. If your readers would misunderstand **will come about**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “will come to pass” or “will be realized” +1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something will happen or come to pass. If your readers would misunderstand **will come about**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “will come to pass” or “will be realized” 1CO 15 54 ozha figs-metonymy ὁ λόγος 1 this mortal body has put on immortality Here, **word** figuratively represents what someone says or writes in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 54 asfj writing-quotations ὁ λόγος ὁ γεγραμμένος 1 this mortal body has put on immortality In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../../isa/25/08.md))). Most likely, this phrase also introduces the quote from [Hosea 13:14](../../hos/13/14.md) in the next verse as well. If your readers would misunderstand **the word that is written**, you could use a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what be read in the scriptures” or “the words that Isaiah and Hosea wrote” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 54 r5he figs-activepassive ὁ γεγραμμένος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From f11bb4305deb322738540ccdaeb89949b26d12af Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 20:07:51 +0000 Subject: [PATCH 106/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ad74c909a4..5014dcd152 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2400,7 +2400,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 54 m0l5 translate-unknown τὸ θνητὸν τοῦτο…ἀθανασίαν 1 this mortal body has put on immortality Here, **mortal** and **immortality** identify whether people or things die or cannot die. If your readers would misunderstand **mortal** and **immortality**, you could use two words or phrases that refer to whether things can die or not. See how you translated these words in [15:53](../15/53.md). Alternate translation: “what can die … what never dies” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something will happen or come to pass. If your readers would misunderstand **will come about**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “will come to pass” or “will be realized” 1CO 15 54 ozha figs-metonymy ὁ λόγος 1 this mortal body has put on immortality Here, **word** figuratively represents what someone says or writes in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 15 54 asfj writing-quotations ὁ λόγος ὁ γεγραμμένος 1 this mortal body has put on immortality In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../../isa/25/08.md))). Most likely, this phrase also introduces the quote from [Hosea 13:14](../../hos/13/14.md) in the next verse as well. If your readers would misunderstand **the word that is written**, you could use a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what be read in the scriptures” or “the words that Isaiah and Hosea wrote” (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 54 asfj writing-quotations ὁ λόγος ὁ γεγραμμένος 1 this mortal body has put on immortality In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../../isa/25/08.md))). Most likely, this phrase introduces the quote from [Hosea 13:14](../../hos/13/14.md) in the next verse as well. If your readers would misunderstand **the word that is written**, you could use a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what can be read in the Scriptures” or “the words that Isaiah and Hosea wrote” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 15 54 r5he figs-activepassive ὁ γεγραμμένος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 54 b3xw figs-quotations ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “that is written about how death is swallowed up in victory” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 54 s7jw figs-metaphor κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrate that **Death** has been defeated as surely as if someone devoured it like it was food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From 2c386ac95a0f1201bcd877cb88407d45c0a080b1 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 20:10:50 +0000 Subject: [PATCH 107/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 5014dcd152..9948310c36 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2401,9 +2401,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something will happen or come to pass. If your readers would misunderstand **will come about**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “will come to pass” or “will be realized” 1CO 15 54 ozha figs-metonymy ὁ λόγος 1 this mortal body has put on immortality Here, **word** figuratively represents what someone says or writes in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 54 asfj writing-quotations ὁ λόγος ὁ γεγραμμένος 1 this mortal body has put on immortality In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../../isa/25/08.md))). Most likely, this phrase introduces the quote from [Hosea 13:14](../../hos/13/14.md) in the next verse as well. If your readers would misunderstand **the word that is written**, you could use a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what can be read in the Scriptures” or “the words that Isaiah and Hosea wrote” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 15 54 r5he figs-activepassive ὁ γεγραμμένος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 54 r5he figs-activepassive ὁ γεγραμμένος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 54 b3xw figs-quotations ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “that is written about how death is swallowed up in victory” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 15 54 s7jw figs-metaphor κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrate that **Death** has been defeated as surely as if someone devoured it like it was food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 54 s7jw figs-metaphor κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrates that **Death** has been defeated as surely as if someone devoured it as though death were food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 54 vkl5 figs-activepassive κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Death**, which **is swallowed up**, rather than focusing on the person or thing doing the “swallowing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has swallowed up death in victory” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 54 ph5j figs-abstractnouns θάνατος εἰς νῖκος 1 this mortal body has put on immortality If your language does not use abstract nouns for the ideas behind **Death** and **victory**, you could express the ideas by using verbs such as “die” and “conquer.” Alternate translation: “How people die … when God conquers” or “The fact that people die … by God, who is victorious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 55 pav7 writing-quotations θάνατε 1 Death, where is your victory? Death, where is your sting? Here Paul quotes from [Hosea 13:14](../../hos/13/14.md) without providing a new quote introduction. If your readers would misunderstand this way of introducing a new quotation, you could use a form in your language that introduces another quote. Alternate translation: “And again, ‘O death’” or “It is further written, ‘O death’” (See: [[rc://en/ta/man/translate/writing-quotations]]) From 65d0a595eea85a8827724da36b7ad45ab6eb9ec5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 20:29:43 +0000 Subject: [PATCH 109/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 9948310c36..84a5bb79d4 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2414,8 +2414,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 55 pdxo figs-rquestion ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **death**. If your readers would misunderstand these questions, you could express the idea with a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 55 gg3d figs-you σου…σου 1 your … your Both appearances of **your** refer back to **death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]]) 1CO 15 55 r1sl figs-abstractnouns ποῦ σου…τὸ νῖκος 1 your … your If your language does not use an abstract noun for the idea behind **victory**, you could express the idea by using a verb such as “conquer.” Alternate translation: “have you conquered anything” or “where {is} how you have conquered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 15 55 z5dn figs-metaphor ποῦ σου…τὸ κέντρον 2 your … your Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting** to refer to how death causes pain both for the person who dies and for others who have lost someone they love. If your readers would misunderstand **sting**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “where {is} the pain that you cause” or “where {is} your dagger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 15 56 entt grammar-connect-words-phrases δὲ 1 the sting of death is sin Here, **But** introduces a clarification or further elaboration. It does not introduce a contrast with the quotes in the previous two verses. If your readers would misunderstand **But**, you could use a word or phrase that introduces a clarification or elaboration, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +1CO 15 55 z5dn figs-metaphor ποῦ σου…τὸ κέντρον 2 your … your Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin, inject poison, and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting**, referring to how death causes pain both for the person who dies and for others who have lost someone they love. If your readers would misunderstand **sting**, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “where {is} the pain that you cause” or “where {is} your dagger” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 56 entt grammar-connect-words-phrases δὲ 1 the sting of death is sin Here, **But** introduces a clarification or further elaboration. It does not introduce a contrast with the quotations in the previous two verses. If your readers would misunderstand **But**, you could use a word or phrase that introduces a clarification or elaboration, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 56 qal8 figs-metaphor τὸ…κέντρον τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin Here, **the sting of death** refers back to the same words in the quote in [15:56](../15/56.md). Express the metaphor the same you did there. “the pain that death causes comes from sin” or “the dagger of death {is} sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 56 iyd3 figs-abstractnouns τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin If your language does not use abstract nouns for the ideas behind **death** and **sin**, you could express the ideas by using verbs such as “die” and “sin.” Alternate translation: “that belongs with how humans die exists because humans sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 56 pf4e figs-abstractnouns ἡ…δύναμις τῆς ἁμαρτίας ὁ νόμο 2 the power of sin is the law If your language does not use abstract nouns for the ideas behind **power** and **sin**, you could express the ideas by using verbs such as “empower” and “sin.” Alternate translation: “it is the law that empowers how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 37f9a31f44637ea079cb813c7193eb4b9bf83727 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 20:55:32 +0000 Subject: [PATCH 110/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 84a5bb79d4..ff2ebf11cf 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2420,18 +2420,18 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 56 iyd3 figs-abstractnouns τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin If your language does not use abstract nouns for the ideas behind **death** and **sin**, you could express the ideas by using verbs such as “die” and “sin.” Alternate translation: “that belongs with how humans die exists because humans sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 56 pf4e figs-abstractnouns ἡ…δύναμις τῆς ἁμαρτίας ὁ νόμο 2 the power of sin is the law If your language does not use abstract nouns for the ideas behind **power** and **sin**, you could express the ideas by using verbs such as “empower” and “sin.” Alternate translation: “it is the law that empowers how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 57 rmnx figs-idiom τῷ…Θεῷ χάρις 1 gives us the victory Here, **thanks {be} to God** is a way to indicate that one is praising God for something. If your readers would misunderstand this phrase, you could use a normal way in your language to thank or praise someone for what that person has done. Alternate translation: “we thank God” or “we give glory to God” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 57 ztj6 figs-abstractnouns τῷ διδόντι ἡμῖν τὸ νῖκος 1 gives us the victory If your language does not use an abstract noun for the idea behind **victory**, you could express the idea by using a verb such as “defeat” or “conquer.” Alternate translation: “empowers us to defeat them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +1CO 15 57 ztj6 figs-abstractnouns τῷ διδόντι ἡμῖν τὸ νῖκος 1 gives us the victory If your language does not use an abstract noun for the idea behind **victory**, you could express the idea by using a verb such as “defeat” or “conquer.” Alternate translation: “who empowers us to defeat them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 57 kr1m figs-explicit τὸ νῖκος 1 gives us the victory Here Paul does not express whom **the victory** is over. However, the Corinthians would have inferred from the previous verse that Paul meant both “sin” and “death.” If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “the victory over sin and death” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 15 58 k4c4 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 15 58 xubx figs-activepassive ἀδελφοί μου ἀγαπητοί 1 Connecting Statement: 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 does the action, Paul implies that he himself loves them. Alternate translation: “my brothers whom I love” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 15 58 e1ew figs-doublet ἑδραῖοι…ἀμετακίνητοι 1 be steadfast and immovable Here, both **steadfast** and **immovable** refer to things that do not change places or positions. The word **steadfast** emphasizes that something stays in one location, while **immovable** emphasizes that something is not moved or cannot be moved. Paul uses two similar words to emphasize the need to remain in one position. If your language does not have two words to represent these ideas, or if your readers would find the repetition confusing instead of emphatic, you could express the idea with a single word or phrase. Alternate translation: “immovable” or “consistently steadfast” (See: [[rc://en/ta/man/translate/figs-doublet]]) +1CO 15 58 e1ew figs-doublet ἑδραῖοι…ἀμετακίνητοι 1 be steadfast and immovable Here, both **steadfast** and **immovable** refer to things that hold their positions steadily. The word **steadfast** emphasizes that someone is reliable or faithful, while **immovable** emphasizes that someone is stable and cannot be moved. Paul uses two similar words to emphasize the need to maintain one position. If your language does not have two words to represent these ideas, or if your readers would find the repetition confusing instead of emphatic, you could express the idea with a single word or phrase. Alternate translation: “dependable, stable” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 15 58 j1pl figs-metaphor ἑδραῖοι γίνεσθε, ἀμετακίνητοι 1 be steadfast and immovable Here Paul speaks as if he wanted the Corinthians to be an object or thing that stays in one place. He speaks in this way because he wants them to continue to believe the gospel as firmly as if it was a location that they could remain in. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “become those with a tight grip” or “completely trust the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 58 a9kb figs-abstractnouns τῷ ἔργῳ τοῦ Κυρίου 1 be steadfast and immovable If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “work.” Alternate translation: “how you work for the Lord” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 58 zn8f figs-possession ἐν τῷ ἔργῳ τοῦ Κυρίου 1 Always abound in the work of the Lord Here Paul uses the possessive form to describe **work** that is done for **the Lord**. If your language does not use that form for this meaning, you could express the idea with a phrase such as “that is for.” Alternate translation: “in your work for the Lord” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 58 rd05 grammar-connect-logic-result εἰδότες 1 Always abound in the work of the Lord Here, **knowing** introduces the reason why the Corinthians should do what Paul is commanding them to do. If your readers would not recognize that **knowing** introduces a reason or basis, you could express that idea explicitly. Alternate translation: “for you know” or “since you know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 15 58 i1o4 figs-abstractnouns ὁ κόπος ὑμῶν 1 Always abound in the work of the Lord If your language does not use an abstract noun for the idea behind **labor**, you could express the idea by using a verb such as “labor.” Alternate translation: “how you labor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 58 r782 figs-idiom κενὸς 1 Always abound in the work of the Lord Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in the Lord** and will thus lead to its intended effect. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord**, or united to the Lord, identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord** or united to the Lord identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 intro abcj 0 # 1 Corinthians 16 General Notes

## Structure and Formatting

10. On the collection and visits (16:1–12)
* The collection (16:1–4)
* Travel plans (16:5–12)
11. Closing: final commands and greetings (16:13–24)
* Final commands (16:13–18)
* Greetings and closing (16:19–24)

## Special Concepts in this Chapter

### Letter writing and sending

In this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Paul mentions that he writes the final greeting or the last few verses “in my own hand” ([16:21](../16/21.md)). This is because the rest of the letter was written by a scribe, who wrote down what Paul dictated. Paul writes the last greeting as a personal touch and to prove that he was indeed the author.

### The collection

In [16:1–4](../16/01.md), Paul refers to a “collection” that he will take or send to Jerusalem. He speaks at greater length about this “collection” in ([Romans 15:22–32](../../rom/15/22.md)) and ([2 Corinthians 8–9](../../2co/08/01.md)). His plan was to collect money from churches that were mostly Gentile and give that money to the church in Jerusalem that was mostly Jewish. In this way, the poorer believers in Jerusalem would receive support and Jewish and Gentile believers would be more connected. In these verses, Paul assumes that the Corinthians already know about this plan. He gives them instructions on how to help him carry it out. Make sure that you translate these verses in such a way that it is clear what Paul is talking about: collecting money to give to believers in Jerusalem.

### Travel plans

In this chapter, Paul includes travel plans for himself ([16:5–9](../16/05.md)) and for Timothy and Apollos ([16:10–12](../16/10.md)). Paul and Apollos are in Ephesus, and Timothy has left Ephesus and is traveling to Corinth (in “Achaia”) when Paul writes this letter. When people traveled from Corinth to Ephesus or vice versa, they could go by boat through the Mediterranean Sea, or they could travel on land through what is now Northern Greece (“Macedonia”) and Western Turkey (“Asia”). Paul states that he plans to travel by land; it is not clear how Timothy or others traveled. Use words that are appropriate for these kinds of movements in your language. (See: [[rc://en/ta/man/translate/figs-go]])

### Greetings

In this culture, it was common for those who sent letters to include greetings to and from others in their letter. In this way, many people could greet each other but only send one letter. In [16:19–21](../16/19.md) Paul includes greetings to and from people whom he and the Corinthians know. Express these greetings in a natural form in your language. 1CO 16 1 zh6u grammar-connect-words-phrases περὶ δὲ 1 Connecting Statement: Just as in [7:1](../07/01.md), [25](../07/25.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md), [25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 1 okzo translate-unknown τῆς λογείας 1 Connecting Statement: Here, **the collection** refers to money that is “collected” from people for a specific purpose. Here Paul clarifies that it is “collected” **for the saints**. If your readers would misunderstand **collection**, you could use a word or phrase that refers to money that is “collected” for a purpose. Alternate translation: “the offering” or “the money” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 6e0f4cceae552c12c7a0d225789c6cd240ea7003 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 21:04:01 +0000 Subject: [PATCH 111/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ff2ebf11cf..febd85686d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1,5 +1,5 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -1CO front intro e8ey 0 # Introduction to 1 Corinthians

## Part 1: General Introduction

### Outline of the book of 1 Corinthians

1. Opening (1:1–9)
2. Against divisions (1:10–4:15)
3. Against sexual immorality (4:16–6:20)
4. On abstinence (7:1–40)
5. On food (8:1–11:1)
6. On head coverings (11:2–16)
7. On the Lord’s Supper (11:17-34)
8. On spiritual gifts (12:1–14:40)
9. On the resurrection of the dead (15:1–58)
10. On the collection and visits (16:1–12)
11. Closing: final commands and greetings (16:13–24)

More detailed outlines for each of these sections appear in the chapter introductions.

### Who wrote the book of 1 Corinthians?

The author identifies himself as Paul the apostle. Paul was from the city of Tarsus. 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 that, Paul wrote this letter while he was in Ephesus ([16:8](../16/08.md)). He lived and proclaimed the gospel there for more than two years (see [Acts 19:1–10](../../act/19/01.md)), and it was sometime during those years that he wrote this letter to the Corinthians.

### What is the book of 1 Corinthians about?

While Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group ([1:11](../01/11.md)), and the Corinthian believers wrote a letter to him asking questions ([7:1](../07/01.md)). Paul also mentions that he has “heard” things about what they are doing and saying (see [5:1](../05/01.md); [11:18](../11/18.md); [15:12](../15/12.md)). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see [16:17](../16/17.md)). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus.

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])

## Part 2: Important Religious and Cultural Concepts

### What was the city of Corinth like?

Corinth 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 would not want to associate with them.

### What issues was Paul addressing in this letter?

Paul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians believers are acting like everyone else in their culture, even when this means not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. Whatever exactly the primary problem was, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus.

## Part 3: Important Translation Issues

### What does Paul mean when he talks about “wisdom” and “foolishness”?

These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”

### What does Paul mean when he talks about “knowledge”?

Paul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important.

### What does Paul mean when he talks about “power” and “weakness”?

Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.”

### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?

Paul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently 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 indicate 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://en/ta/man/translate/figs-metaphor]])

### How should “brothers” be translated?

Many times in this letter, Paul directly addresses or refers to people he calls “brothers.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. 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://en/tw/dict/bible/kt/brother]])

### How should extended metaphors be translated?

Throughout this letter, Paul uses long or extended metaphors. In [3:1–17](../03/01.md). He speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In [5:6–8](../05/06.md), he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In [9:9–11](../09/09.md), he uses a farming metaphor to speak about receiving money for preaching the gospel, and in [9:24–27](../09/24.md), he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In [12:12–27](../12/12.md), Paul uses the human body as an analogy and metaphor for the church. Finally, in [15:36–38](../15/36.md), [42–44](../15/42.md), Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])

### How should rhetorical questions be translated?

Paul asks many questions in this letter. He does not ask these questions because he wants the Corinthians to provide him with information. Rather, he asks these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would not understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: [[rc://en/ta/man/translate/figs-rquestion]])

### How should euphemisms be translated?

Paul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])

### How should “you” and “we” be translated?

Throughout 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. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and also the Corinthian believers, unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: [[rc://en/ta/man/translate/figs-yousingular]] and [[rc://en/ta/man/translate/figs-exclusive]])

### What are the major issues in the text of the book of 1 Corinthians?

In 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 that your readers may be familiar with 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://en/ta/man/translate/translate-textvariants]])

* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”
* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”
* “glorify God in your body” ([6:20](../06/20.md)). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”
* “as under the law, not being under the law myself in order to gain those under the law” ([9:20](../09/20.md)). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”
* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”
* “and conscience—” ([10:28](../10/28.md)). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”
* “I hand over my body so that I might boast” ([13:3](../13/03.md)). Some ancient manuscripts have this: “I hand over my body to be burned.”
* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”
* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”
* “Amen” ([16:24](../15/49.md)). Some ancient manuscripts do not have “Amen.” +1CO front intro e8ey 0 # Introduction to 1 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the book of 1 Corinthians\n\n1. Opening (1:1–9)\n2. Against divisions (1:10–4:15)\n3. Against sexual immorality (4:16–6:20)\n4. On abstinence (7:1–40)\n5. On food (8:1–11:1)\n6. On head coverings (11:2–16)\n7. On the Lord’s Supper (11:17-34)\n8. On spiritual gifts (12:1–14:40)\n9. On the resurrection of the dead (15:1–58)\n10. On the collection and visits (16:1–12)\n11. Closing: final commands and greetings (16:13–24)\n\nMore detailed outlines for each of these sections appear in the chapter introductions.\n\n### Who wrote the book of 1 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was from the city of Tarsus. 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 that, Paul wrote this letter while he was in Ephesus ([16:8](../16/08.md)). He lived and proclaimed the gospel there for more than two years (see [Acts 19:1–10](../../act/19/01.md)), and it was sometime during those years that he wrote this letter to the Corinthians.\n\n### What is the book of 1 Corinthians about?\n\nWhile Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group ([1:11](../01/11.md)), and the Corinthian believers wrote a letter to him asking questions ([7:1](../07/01.md)). Paul also mentions that he has “heard” things about what they are doing and saying (see [5:1](../05/01.md); [11:18](../11/18.md); [15:12](../15/12.md)). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see [16:17](../16/17.md)). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus. \n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians,” or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: [[rc://en/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 would not want to associate with them. \n\n### What issues was Paul addressing in this letter?\n\nPaul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians believers are acting like everyone else in their culture, even when this means not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. Whatever exactly the primary problem was, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus. \n\n## Part 3: Important Translation Issues\n\n### What does Paul mean when he talks about “wisdom” and “foolishness”?\n\nThese words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”\n\n### What does Paul mean when he talks about “knowledge”?\n\nPaul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important. \n\n### What does Paul mean when he talks about “power” and “weakness”?\n\nSomeone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.” \n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently 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 indicate 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://en/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.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. 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://en/tw/dict/bible/kt/brother]])\n\n### How should extended metaphors be translated?\n\nThroughout this letter, Paul uses long or extended metaphors. In [3:1–17](../03/01.md). He speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In [5:6–8](../05/06.md), he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In [9:9–11](../09/09.md), he uses a farming metaphor to speak about receiving money for preaching the gospel, and in [9:24–27](../09/24.md), he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In [12:12–27](../12/12.md), Paul uses the human body as an analogy and metaphor for the church. Finally, in [15:36–38](../15/36.md), [42–44](../15/42.md), Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### How should rhetorical questions be translated?\n\nPaul asks many questions in this letter. He does not ask these questions because he wants the Corinthians to provide him with information. Rather, he asks these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would not understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### How should euphemisms be translated?\n\nPaul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])\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. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and also the Corinthian believers, unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: [[rc://en/ta/man/translate/figs-yousingular]] and [[rc://en/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the book of 1 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 that your readers may be familiar with 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://en/ta/man/translate/translate-textvariants]])\n\n* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”\n* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”\n* “glorify God in your body” ([6:20](../06/20.md)). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”\n* “as under the law, not being under the law myself in order to gain those under the law” ([9:20](../09/20.md)). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”\n* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”\n* “and conscience—” ([10:28](../10/28.md)). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”\n* “I hand over my body so that I might boast” ([13:3](../13/03.md)). Some ancient manuscripts have this: “I hand over my body to be burned.”\n* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”\n* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”\n* “Amen” ([16:24](../15/49.md)). Some ancient manuscripts do not have “Amen.” 1CO 1 intro ud5y 0 # 1 Corinthians 1 General Notes

## Structure and Formatting

1. Opening (1:1–9)
* Greetings and Blessing (1:1–3)
* Praise and Prayer (1:4–9)
2. Against divisions (1:10–4:15)
* Divisions, Leaders, and Baptism (1:10–17)
* Wisdom, Foolishness, and Boasting (1:18–31)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.

## Special Concepts in this Chapter

### Disunity

In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.

### Wisdom and foolishness

Throughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])

### Power and weakness

Throughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])

## Important Figures of Speech in this Chapter

### Metaphors about Christ

In this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.

### Rhetorical questions

Paul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### Positive and negative uses of “wisdom”

Throughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.

### Using different perspectives

Sometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.

### Information presented out of order

The ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move [1:16](../01/16.md) so that it follows [1:14](../01/14.md) and [1:15](../01/15.md). 1CO 1 1 o7ie figs-123person Παῦλος 1 In this culture, letter writers would give their own names first, referring to themselves in the third person. If your readers would misunderstand this, you can use the first person here. Or if your language has a particular way of introducing the author of a letter and if it would be helpful to your readers, you can use it here. Alternate translation: “From Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 1 1 e8j3 translate-names Παῦλος 1 Paul Here and throughout the letter, **Paul** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) From f1d8be575b92951112f4058f8386728e0c8a12c5 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 23:25:33 +0000 Subject: [PATCH 112/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index febd85686d..c9d0eb44a1 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2432,13 +2432,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 58 i1o4 figs-abstractnouns ὁ κόπος ὑμῶν 1 Always abound in the work of the Lord If your language does not use an abstract noun for the idea behind **labor**, you could express the idea by using a verb such as “labor.” Alternate translation: “how you labor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 58 r782 figs-idiom κενὸς 1 Always abound in the work of the Lord Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in the Lord** and will thus lead to its intended effect. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord** or united to the Lord identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 16 intro abcj 0 # 1 Corinthians 16 General Notes

## Structure and Formatting

10. On the collection and visits (16:1–12)
* The collection (16:1–4)
* Travel plans (16:5–12)
11. Closing: final commands and greetings (16:13–24)
* Final commands (16:13–18)
* Greetings and closing (16:19–24)

## Special Concepts in this Chapter

### Letter writing and sending

In this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Paul mentions that he writes the final greeting or the last few verses “in my own hand” ([16:21](../16/21.md)). This is because the rest of the letter was written by a scribe, who wrote down what Paul dictated. Paul writes the last greeting as a personal touch and to prove that he was indeed the author.

### The collection

In [16:1–4](../16/01.md), Paul refers to a “collection” that he will take or send to Jerusalem. He speaks at greater length about this “collection” in ([Romans 15:22–32](../../rom/15/22.md)) and ([2 Corinthians 8–9](../../2co/08/01.md)). His plan was to collect money from churches that were mostly Gentile and give that money to the church in Jerusalem that was mostly Jewish. In this way, the poorer believers in Jerusalem would receive support and Jewish and Gentile believers would be more connected. In these verses, Paul assumes that the Corinthians already know about this plan. He gives them instructions on how to help him carry it out. Make sure that you translate these verses in such a way that it is clear what Paul is talking about: collecting money to give to believers in Jerusalem.

### Travel plans

In this chapter, Paul includes travel plans for himself ([16:5–9](../16/05.md)) and for Timothy and Apollos ([16:10–12](../16/10.md)). Paul and Apollos are in Ephesus, and Timothy has left Ephesus and is traveling to Corinth (in “Achaia”) when Paul writes this letter. When people traveled from Corinth to Ephesus or vice versa, they could go by boat through the Mediterranean Sea, or they could travel on land through what is now Northern Greece (“Macedonia”) and Western Turkey (“Asia”). Paul states that he plans to travel by land; it is not clear how Timothy or others traveled. Use words that are appropriate for these kinds of movements in your language. (See: [[rc://en/ta/man/translate/figs-go]])

### Greetings

In this culture, it was common for those who sent letters to include greetings to and from others in their letter. In this way, many people could greet each other but only send one letter. In [16:19–21](../16/19.md) Paul includes greetings to and from people whom he and the Corinthians know. Express these greetings in a natural form in your language. +1CO 16 intro abcj 0 # 1 Corinthians 16 General Notes\n\n## Structure and Formatting\n\n10. On the collection and visits (16:1–12)\n * The collection (16:1–4)\n * Travel plans (16:5–12)\n11. Closing: final commands and greetings (16:13–24)\n * Final commands (16:13–18)\n * Greetings and closing (16:19–24)\n\n## Special Concepts in this Chapter\n\n### Letter writing and sending\n\nIn this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Paul mentions that he writes the final greeting or the last few verses “in my own hand” ([16:21](../16/21.md)). This is because the rest of the letter was written by a scribe, who wrote down what Paul dictated. Paul writes the last greeting as a personal touch and to prove that he was indeed the author.\n\n### The collection\n\nIn [16:1–4](../16/01.md), Paul refers to a “collection” that he will take or send to Jerusalem. He speaks at greater length about this “collection” in ([Romans 15:22–32](../../rom/15/22.md)) and ([2 Corinthians 8–9](../../2co/08/01.md)). His plan was to collect money from churches that were mostly Gentile and give that money to the church in Jerusalem that was mostly Jewish. In this way, the poorer believers in Jerusalem would receive support and Jewish and Gentile believers would be more connected. In these verses, Paul assumes that the Corinthians already know about this plan. He gives them instructions on how to help him carry it out. Make sure that you translate these verses in such a way that it is clear what Paul is talking about: collecting money to give to believers in Jerusalem.\n\n### Travel plans\n\nIn this chapter, Paul includes travel plans for himself ([16:5–9](../16/05.md)) and for Timothy and Apollos ([16:10–12](../16/10.md)). Paul and Apollos are in Ephesus, and Timothy has left Ephesus and is traveling to Corinth (in “Achaia”) when Paul writes this letter. When people traveled from Corinth to Ephesus or vice versa, they could go by boat through the Mediterranean Sea, or they could travel on land through what is now Northern Greece (“Macedonia”) and Western Turkey (“Asia”). Paul states that he plans to travel by land; it is not clear how Timothy or others traveled. Use words that are appropriate for these kinds of movements in your language. (See: [[rc://en/ta/man/translate/figs-go]])\n\n### Greetings\n\nIn this culture, it was common for those who sent letters to include greetings to and from others in their letter. In this way, many people could greet each other but only send one letter. In [16:19–21](../16/19.md) Paul includes greetings to and from people whom he and the Corinthians know. Express these greetings in a natural form in your language. 1CO 16 1 zh6u grammar-connect-words-phrases περὶ δὲ 1 Connecting Statement: Just as in [7:1](../07/01.md), [25](../07/25.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md), [25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 1 okzo translate-unknown τῆς λογείας 1 Connecting Statement: Here, **the collection** refers to money that is “collected” from people for a specific purpose. Here Paul clarifies that it is “collected” **for the saints**. If your readers would misunderstand **collection**, you could use a word or phrase that refers to money that is “collected” for a purpose. Alternate translation: “the offering” or “the money” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 16 1 yer5 figs-explicit εἰς τοὺς ἁγίους 1 for the saints Here Paul does not clarify which **saints** he is speaking about. However, in [16:3](../16/03.md), he states that this **collection** will be taken to “Jerusalem.” Therefore, the **saints** are Jewish people who believe in Jesus. The Corinthians would have known which **saints** Paul is referring to, but if your readers would misunderstand who the **saints** are, you could express the idea explicitly here instead of waiting until [16:3](../16/03.md). Alternate translation: “for the Jewish saints” or “for the saints in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 16 1 yer5 figs-explicit εἰς τοὺς ἁγίους 1 for the saints Here Paul does not clarify which **saints** he is speaking about. However, in [16:3](../16/03.md), he states that this **collection** will be taken to “Jerusalem.” Therefore, the **saints** are Jewish people who believe in Jesus. The Corinthians would have known to which **saints** Paul is referring, but if your readers would misunderstand who the **saints** are, you could express the idea explicitly here instead of waiting until [16:3](../16/03.md). Alternate translation: “for the Jewish saints” or “for the saints in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 1 nyy7 figs-infostructure ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε 1 for the saints If your language would normally state the command (**you must do**) before the comparison (**even as**), you could reverse the order of these clauses. Alternate translation: “also you must do even as I directed the churches of Galatia” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 16 1 kh6h translate-names τῆς Γαλατίας 1 as I directed Here, **Galatia** is the name of a region in what is now Turkey. If your readers would misunderstand what **Galatia** refers to, you could clarify that it is a region or an area. Alternate translation: “of Galatia province” or “of the area named Galatia” (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 2 w1jv figs-idiom κατὰ μίαν σαββάτου 1 storing up Here, the **first of the week** refers to the first day of the week in the Jewish calendaar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If your readers would misunderstand **Every first of the week**, you could use a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 16 2 w1jv figs-idiom κατὰ μίαν σαββάτου 1 storing up Here, the **first of the week** refers to the first day of the week in the Jewish calendar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If your readers would misunderstand **Every first of the week**, you could use a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 2 bx0o figs-imperative ἕκαστος ὑμῶν…τιθέτω 1 storing up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 16 2 ivmd figs-idiom ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω 1 storing up Here, to **put something aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If your readers would misunderstand **put something aside**, you could use a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 2 h8n9 translate-unknown θησαυρίζων 1 storing up Here, **storing up** refers to saving something, which in this case is money. Use a word or phrase that refers to saving money. Alternate translation: “reserving” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2451,7 +2451,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 3 j612 figs-explicit δι’ ἐπιστολῶν 1 I will send with letters In Paul’s culture, messengers and travelers often carried a letter or letters that were meant to introduce them to the person they were going to visit. These kinds of letters usually stated that the messenger or traveler was trustworthy and should be welcomed. You can find the sorts of things that would be written in these types of letters in [2 Corinthians 8:16–24](../../2co/08/16.md). Here, the letters could be from: (1) Paul. Alternate translation: “with letters of introduction from me” (2) the Corinthians. Alternate translation: “with your letters of introduction” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 3 yivo figs-explicit τὴν χάριν ὑμῶν 1 I will send with letters Here, **your gift** refers to the money that the Corinthians have “collected.” If your readers would misunderstand **your gift**, you could clarify that it is the **gift** of the money that they have “put aside.” Alternate translation: “your money” or “your contribution” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 3 f7wm translate-names Ἰερουσαλήμ 1 I will send with letters Here, **Jerusalem** is the name of a city. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 4 z8x4 grammar-connect-condition-hypothetical ἐὰν…ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι…πορεύσονται 1 I will send with letters Here Paul uses **if** to introduce a true possibility. He means that it might be **appropriate for me to go also**, or it might not. He specifies the result for when **it is appropriate**. If your readers would misunderstand this form, you could express the if statement by introducing it with a word or phrase such as “suppose” or “were it to be.” Alternate translation: “suppose that it is appropriate for me to go also. Then, they will go” or “were it to be appropriate for me to go also, then they will go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) +1CO 16 4 z8x4 grammar-connect-condition-hypothetical ἐὰν…ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι…πορεύσονται 1 I will send with letters Here Paul uses **if** to introduce a true possibility. He means that it might be **appropriate for me to go also**, or it might not. He specifies the result for when **it is appropriate**. If your readers would misunderstand this form, you could express the if statement by introducing it with a word or phrase such as “suppose” or “were it to be.” Alternate translation: “suppose that it is appropriate for me to go also. Then, they will go” or “were it to be appropriate for me to go also, then they would will go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 16 4 ofl5 figs-explicit ἄξιον ᾖ 1 I will send with letters Here, **appropriate** identifies an action that fits or matches the situation. Paul does not explicitly state who thinks **it is appropriate**. It could be: (1) both Paul and the Corinthians. Alternate translation: “we consider it appropriate for” (2) just Paul. Alternate translation: “I think it is appropriate for” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 4 d5zq figs-go πορεύεσθαι, σὺν ἐμοὶ πορεύσονται 1 I will send with letters Here, **go** refers to traveling to Jerusalem. Use a word or phrase that refers to traveling to a different location. Alternate translation: “to travel … they will travel with me” or “visit Jerusalem … they will accompany me” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 16 5 ei27 grammar-connect-words-phrases δὲ 1 I will send with letters Here, **But** introduces a new topic: Paul’s own travel plans. It does not introduce a contrast with the previous verse. If your readers would misunderstand **But**, you could use a word or phrase that introduces a new topic, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) From c73e62162da1113ff3e682d2616b1f69cbb48645 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 23:33:33 +0000 Subject: [PATCH 113/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index c9d0eb44a1..4cf80a383f 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2459,7 +2459,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 5 munt figs-go διέλθω…διέρχομαι 1 I will send with letters Here, **passed through** and **going through** refer to entering and then exiting an area while one is traveling. Use a form in your language that refers to this kind of movement. Alternate translation: “I have entered and then left … I am entering and then leaving” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 16 5 q1nz translate-names Μακεδονίαν -1 I will send with letters **Macedonia** is the name of a province that was in the northern part of the country we call Greece. If Paul wanted to travel on land instead of in a boat, he would need to go through **Macedonia** to get from Ephesus (where he was when he wrote this letter) to Corinth. If your readers would misunderstand that **Macedonia** refers to a region between Ephesus and Corinth, you could express the idea more explicitly. Alternate translation: “the province named Macedonia … this area on my way to visit you” (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 5 zqlh figs-pastforfuture διέρχομαι 1 I will send with letters Here Paul speaks as if he were **going through Macedonia** while he writes this letter. He speaks in this way because it is his current plan to go **through Macedonia** when he leaves Ephesus. If your readers would misunderstand why Paul speaks in the present tense here, you could use whatever tense is customarily used to speak about travel plans in your language. Alternate translation: “I will go through” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -1CO 16 6 lsbt translate-unknown τυχὸν 1 you may help me on my way, wherever I go Her, **perhaps** indicates that Paul is uncertain about how long he will stay with the Corinthians. If your readers would misunderstand **perhaps**, you could use a word that indicates uncertainty or lack of confidence. Alternate translation: “maybe” or “possibly” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 16 6 lsbt translate-unknown τυχὸν 1 you may help me on my way, wherever I go Here, **perhaps** indicates that Paul is uncertain about how long he will stay with the Corinthians. If your readers would misunderstand **perhaps**, you could use a word that indicates uncertainty or lack of confidence. Alternate translation: “maybe” or “possibly” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 6 w94k figs-explicit ὑμεῖς με προπέμψητε 1 you may help me on my way, wherever I go Here, to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If your readers would misunderstand **help me on my way**, you could use a comparable phrase. Alternate translation: “you can give me what I need to travel” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 6 av1w figs-idiom οὗ ἐὰν πορεύωμαι 1 you may help me on my way, wherever I go Here, **wherever might I go** identifies the place Paul will visit after he visits the Corinthians, but it does not state where that place is. In other words, Paul will travel somewhere else, but he does not say where. If your readers would misunderstand **wherever might I go**, you could use a word or phrase that refers to traveling to an unknown or unstated destination. Alternate translation: “to whatever city I want to visit” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 6 ei3f figs-go πορεύωμαι 1 you may help me on my way, wherever I go Here, **go** refers to how Paul will leave Corinth and travel to another place. Use a word that describes this kind of movement in your language. Alternate translation: “I might head” or “I might travel” (See: [[rc://en/ta/man/translate/figs-go]]) @@ -2471,7 +2471,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 7 m6rf figs-idiom ἐὰν ὁ Κύριος ἐπιτρέψῃ 1 I do not wish to see you now Here, **if the Lord would permit** means that Paul plans on traveling in the ways he has described, but he acknowledges that this will only happen if that is what **the Lord** allows him to do. If your readers would misunderstand this phrase, you could use a comparable phrase that refers to what a deity allows or wants. Alternate translation: “if the Lord wills” or “given that this is what the Lord allows me to do” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 8 kp6c translate-names Ἐφέσῳ 1 Pentecost **Ephesus** is the name of a city in what we now call Turkey. Paul was in this city while he wrote this letter. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 8 qkw9 translate-names τῆς Πεντηκοστῆς 1 Pentecost **Pentecost** is the name of a festival. It occurs 50 days after Passover, which means it is usually celebrated in early summertime. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 9 fyj3 figs-metaphor θύρα…μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Paul speaks of his opportunity to preach the gospel in Ephesus as if someone had opened a door for him to enter into a room. He describes this door as **wide** to indicate that the opportunity is great. He describes the door as **effective** to indicate that his work is producing results. If your readers would misunderstand that **a wide and effective door** that **has opened** describes a good opportunity to preach the gospel that God has provided, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have found a wide and effective window of opportunity” or “God has given me an effective ministry” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 9 fyj3 figs-metaphor θύρα…μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Paul speaks of his opportunity to preach the gospel in Ephesus as if someone had opened a door for him to enter into a room. He describes this door as **wide** to indicate that the opportunity is great. He describes the door as **effective** to indicate that his work is producing results. If your readers would misunderstand that **a wide and effective door** that **has opened** describes a good opportunity that God has provided to preach the gospel, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I have found a wide and effective window of opportunity” or “God has given me an effective ministry” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 9 px3c figs-explicit θύρα…ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Here Paul speaks as if the **door** opens itself, but he implies that “God” is the one who has opened the door. If your readers would misunderstand how the **door has opened**, you could clarify that God opens it. Alternate translation: “God has opened a wide and effective door” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 9 wsc0 grammar-connect-words-phrases καὶ 2 a wide door has opened Here, **and** could introduce: (1) another reason why Paul plans on staying in Ephesus. In other words, he stays both to take advantage of the “open door” and because he needs to resist those who “oppose” him. Alternate translation: “and also” (2) a potential reason why Paul would not stay in Ephesus. Paul would be saying that the “open door” is enough reason to stay even though there are **many** who “oppose” him. Alternate translation: “even though” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 9 ycte figs-nominaladj πολλοί 1 a wide door has opened Paul is using the adjective **many** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “many people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) From a2bad72a061abe4c005103bf63f79fba215a2100 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 23:51:40 +0000 Subject: [PATCH 114/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 4cf80a383f..7eaa16ae6b 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2517,7 +2517,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 15 asp2 translate-names τὴν οἰκίαν Στεφανᾶ 1 the household of Stephanas **Stephanas** is the name of a man. Paul already mentioned his **household** in [1:16](../01/16.md). See how you translated this phrase there. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 15 bhhk figs-metaphor ἀπαρχὴ 1 the household of Stephanas Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** are the first products from a field, although the word also implies that there will be more products. If your readers would misunderstand that Paul uses **firstfruits** to emphasize that the **household of Stephanas** were the “first” to believe in Jesus, you could use an analogy or express the idea nonfiguratively. Alternate translation: “like the firstfruits since they were the first to believe” or “the first believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 15 na2p translate-names Ἀχαΐας 1 Achaia **Achaia** is the name of a province in the southern part of what we call Greece. The city of Corinth is in this province. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 15 tki1 translate-unknown εἰς…ἔταξαν ἑαυτούς 1 Achaia Here, **the have devoted themselves** refers to how these people decided to spend most of their time doing something specific. If your readers would misunderstand **devoted themselves**, you could use a word or phrase that refers to how people choose to spend their time doing one thing. Alternate translation: “they have focused on” or “they have dedicated themselves to” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 16 15 tki1 translate-unknown εἰς…ἔταξαν ἑαυτούς 1 Achaia Here, **they have devoted themselves** refers to how these people decided to spend most of their time doing something specific. If your readers would misunderstand **devoted themselves**, you could use a word or phrase that refers to how people choose to spend their time doing one thing. Alternate translation: “they have focused on” or “they have dedicated themselves to” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 15 x6p6 figs-abstractnouns διακονίαν τοῖς ἁγίοις 1 Achaia If your language does not use an abstract noun for the idea behind **service**, you could express the idea by using a verb such as “help” or “serve.” Alternate translation: “help the saints” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 16 w9ki writing-pronouns τοῖς τοιούτοις 1 Achaia Here, **those such as these** refers back to the “household of Stephanas” from the previous verse ([16:15](../16/15.md)). It also refers to anyone else who, like that “household,” “devote themselves to the service of the saints.” If your readers would misunderstand that **those such as these** refers to “the household of Stephanas” and others like them, you could use a word or phrase that does clearly refer to these two groups. Alternate translation: “to people who are like that” or “to them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 16 16 ljg3 figs-abstractnouns συνεργοῦντι 1 Achaia If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “work.” Alternate translation: “who is working together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 6df9ef65bd02c0858e2f6246e651917622be945e Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 30 Jul 2022 23:59:15 +0000 Subject: [PATCH 115/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 7eaa16ae6b..81bb76258d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2532,11 +2532,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 18 hxt7 figs-ellipsis τὸ ὑμῶν 1 For they have refreshed my spirit Here Paul omits what it is that is **yours**. He does this because he stated it in the previous phrase (**spirit**). If your language would not omit **spirit** here, you could include it. Alternate translation: “your spirits” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 16 18 k9d8 writing-pronouns τοὺς τοιούτους 1 For they have refreshed my spirit Here, **those like these** refers back to the three men whom Paul mentioned in the previous verse ([16:17](../16/17.md)). It also refers to anyone else who, like those men, “refreshes the spirit” of others. If your readers would misunderstand that **those like these** refers to the three men and others like them, you could use a word or phrase that does clearly refer to these two groups. Alternate translation: “people who are like that” or “them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 16 19 s0ml translate-names τῆς Ἀσίας 1 For they have refreshed my spirit Here, **Asia** refers to a province or region in the western part of what we now call Turkey. The city that Paul is in, Ephesus, was in the province of **Asia**. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 19 urc0 ἀσπάζονται…ἀσπάζεται…πολλὰ 1 For they have refreshed my spirit As was customary in his culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “ask to be remembered …enthusiastically ask to be remembered to” or “say hello … enthusiastically say hello to” +1CO 16 19 urc0 ἀσπάζονται…ἀσπάζεται…πολλὰ 1 For they have refreshed my spirit As was customary in his culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “ask to be remembered … enthusiastically ask to be remembered to” or “say hello … enthusiastically say hello to” 1CO 16 19 nzlw figs-idiom πολλὰ 1 For they have refreshed my spirit Here, **enthusiastically** indicates that **Aquila and Priscilla** wish to **greet** the Corinthians especially strongly or with extra friendship. Use a word or phrase that identifies an especially strong or friendly greeting. Alternate translation: “warmly” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 19 n135 translate-names Ἀκύλας καὶ Πρίσκα 1 For they have refreshed my spirit **Aquila** is the name of a man, and **Priscilla** is the name of a woman. These two people were married to each other. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 16 19 tipf figs-ellipsis ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα, σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ 1 For they have refreshed my spirit Paul has not included the verb “greet” with **the church in their home**, because it was unnecessary in his language. If including “greet” is necessary in your language, you could (1) move **with the church in their home** before **greet you**. Alternate translation: “Aquila and Priscilla with the church in their home enthusiastically greet you in the Lord” (2) include it with the phrase and **with the church in their home**. Alternate translation: “Aquila and Priscilla enthusiastically greet you in the Lord, and the church in their home also greets you” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord*, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 19 tipf figs-ellipsis ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα, σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ 1 For they have refreshed my spirit Paul has not included the verb “greet” with **the church in their home**, because it was unnecessary in his language. If including “greet” is necessary in your language, you could (1) move **with the church in their home** before **greet you**. Alternate translation: “Aquila and Priscilla, with the church in their home, enthusiastically greet you in the Lord” (2) include it with the phrase and **with the church in their home**. Alternate translation: “Aquila and Priscilla enthusiastically greet you in the Lord, and the church in their home also greets you” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 16 20 pds6 figs-explicit οἱ ἀδελφοὶ πάντες 1 For they have refreshed my spirit Here, **All the brothers** refers to fellow believers. They could be: (1) everyone in Ephesus (where Paul is) who wishes to say hello to the believers in Corinth. Alternate translation: “All the brothers here” (2) the believers who travel and work with Paul. Alternate translation: “All the brothers who work with me” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 20 c6sd figs-gendernotations οἱ ἀδελφοὶ 1 For they have refreshed my spirit Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 20 ai3u ἀσπάζονται 1 For they have refreshed my spirit Here Paul continues to extend greetings from people who are with him. Translate **greet** as you did in [16:19](../16/19.md). Alternate translation: “ask to be remembered to” or “say hello to” From 1cc624d81151eb60cdae46561b525a8633591d39 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 31 Jul 2022 00:00:51 +0000 Subject: [PATCH 116/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 81bb76258d..ee4d73aef4 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2540,8 +2540,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 20 pds6 figs-explicit οἱ ἀδελφοὶ πάντες 1 For they have refreshed my spirit Here, **All the brothers** refers to fellow believers. They could be: (1) everyone in Ephesus (where Paul is) who wishes to say hello to the believers in Corinth. Alternate translation: “All the brothers here” (2) the believers who travel and work with Paul. Alternate translation: “All the brothers who work with me” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 20 c6sd figs-gendernotations οἱ ἀδελφοὶ 1 For they have refreshed my spirit Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 16 20 ai3u ἀσπάζονται 1 For they have refreshed my spirit Here Paul continues to extend greetings from people who are with him. Translate **greet** as you did in [16:19](../16/19.md). Alternate translation: “ask to be remembered to” or “say hello to” -1CO 16 20 j4bw ἀσπάσασθε ἀλλήλους 1 For they have refreshed my spirit Since this letter would be read in public to the Corinthian believers, Paul wishes them to **Greet** each other in this situation. If possible, translate **greet** as you did earlier in the verse. If you must translate it differently, use a word or phrase for “greeting” other people who are meeting together. Alternate translation: “Say hello to one another” or “Receive one another” -1CO 16 20 fbuc translate-unknown ἐν φιλήματι ἁγίῳ 1 For they have refreshed my spirit Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone whom one was very close with, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 16 20 j4bw ἀσπάσασθε ἀλλήλους 1 For they have refreshed my spirit Since this letter would be read in public to the Corinthian believers, Paul wishes them to **Greet** each other in this situation. If possible, translate **Greet** as you did earlier in the verse. If you must translate it differently, use a word or phrase for “greeting” other people who are meeting together. Alternate translation: “Say hello to one another” or “Receive one another” +1CO 16 20 fbuc translate-unknown ἐν φιλήματι ἁγίῳ 1 For they have refreshed my spirit Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone with whom one was very close, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 21 izu6 ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ 1 I, Paul, write this with my own hand Paul concludes his letter by writing a final greeting to the Corinthians. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “I ask to be remembered in my own hand” or “I say hello in my own hand” 1CO 16 21 msa3 figs-explicit ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ 1 I, Paul, write this with my own hand In Paul’s culture, it was normal for a scribe to write down what the author of the letter was saying. Paul here indicates that he himself is writing these last words. He may mean just this verse, or he may mean the rest of the letter. The phrase **in my own hand** means that it was **his own hand** that took up the pen and wrote. If your readers would misunderstand **in my own hand**, you could express the idea by using a comparable expression or include any extra information needed to make it clear. Alternate translation: “This greeting is in my handwriting” or “I write this greeting myself” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 21 f483 figs-123person Παύλου 1 I, Paul, write this with my own hand Here, **Paul** speaks of himself in the third person. He does this to sign his name to the letter, which shows that the letter is from **Paul** himself and carries his authority. If your language has a specific form for signing letters or documents, you could use it here. Alternate translation: “I am Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) From f0ac8934477cd8dad1ecadb2dcfd6863858f880c Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sun, 31 Jul 2022 00:14:03 +0000 Subject: [PATCH 118/118] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index ee4d73aef4..45f3719c4a 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -294,7 +294,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 1 jx17 figs-nominaladj πνευματικοῖς…σαρκίνοις 1 spiritual people Paul is using the adjectives **spiritual** and **fleshly** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “to spiritual people … to fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 3 1 r5w5 figs-ellipsis ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις 1 fleshly people Here Paul leaves out some words that might be required in your language to make a complete thought. If your readers would misunderstand this form, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly; I spoke to you as to infants” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 3 1 ja6t figs-metaphor νηπίοις ἐν Χριστῷ 1 as to little children in Christ Here Paul speaks as if the Corinthians were **infants**. He wants the Corinthians to think about how **infants** are immature, lack knowledge, and are unable to understand most things. By calling the Corinthians **infants in Christ**, he means that in their relationship with Jesus, they are immature, have little knowledge, and are unable to understand very much. If your readers would misunderstand why Paul calls the Corinthians **infants**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to beginners in Christ” or “to those who could understand very little about their faith in Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 3 1 m588 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 being united to Christ explains in what area of their lives they were like **infants**. They acted like **infants** in their relationship with Christ. If your readers would misunderstand **in Christ**, you could express the idea by referring to their “faith” in **Christ** or their “relationship” with **Christ**. Alternate translation: “in their faith in Christ” or “in their relationship with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 3 1 m588 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 in what area of their lives they were like **infants**. They acted like **infants** in their relationship with Christ. If your readers would misunderstand **in Christ**, you could express the idea by referring to their “faith” in **Christ** or their “relationship” with **Christ**. Alternate translation: “in their faith in Christ” or “in their relationship with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 3 2 vg2v figs-metaphor γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα 1 I fed you milk, not solid food Paul refers to **milk** because it is the food of “infants,” whom Paul already mentioned in [3:1](../03/01.md). The **milk** is the only thing that the “infants” can eat, and Paul thus uses **milk** to refer to the very simplest things that the Corinthians were able to understand about the gospel. “Infants” do not eat **solid food**, because they are not yet able to properly chew or digest it. So, Paul uses **solid food** to refer to the more complex things about the gospel that he could not teach the Corinthians because they were “infants,” that is, people who could not understand such complex teachings. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I taught you the basics, not the full picture” or “I taught you things that are easy to understand, not things that are hard to understand” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 3 2 fujt figs-ellipsis οὐ βρῶμα 1 Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add a phrase such as “to eat.” Alternate translation: “not solid food to eat” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 3 2 d2x5 figs-ellipsis οὔπω…ἐδύνασθε…οὐδὲ νῦν δύνασθε 1 Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “you were not yet able to eat solid food … even now, you are not able to eat solid food” (See: [[rc://en/ta/man/translate/figs-ellipsis]])