diff --git a/en_tn_42-MRK.tsv b/en_tn_42-MRK.tsv index c8e88ccede..09c2e85fd8 100644 --- a/en_tn_42-MRK.tsv +++ b/en_tn_42-MRK.tsv @@ -101,7 +101,7 @@ MRK 1 44 xhu8 figs-explicit σεαυτὸν δεῖξον τῷ ἱερεῖ 1 s MRK 1 44 w6b2 figs-synecdoche σεαυτὸν δεῖξον 1 show yourself Here, the word **yourself** represents the skin of the leper. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “show your skin” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) MRK 1 45 i91a figs-metaphor ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον 1 began to proclaim often and to spread the word widely Here, **spread the word widely** is a metaphor for telling people in many places about what had happened. If your readers would not understand what it means, you could use an equivalent metaphor from your culture. Alternate translation: “began to tell people in many places about what Jesus had done” (See: [[rc://en/ta/man/translate/figs-metaphor]]) MRK 1 45 z363 figs-hyperbole πάντοθεν 1 from all sides The word **all sides** is a hyperbole used to emphasize from how very many places the people came. If this would be misunderstood in your language, you could use an equivalent expression from your language. Alternate translation: “from all over the region” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -MRK 2 intro zhb5 0 # Mark 2 General Notes

## Structure and Formatting

1. Jesus heals the paralytic (2:1-12)
1. Jesus tells Levi to follow him (2:13,14)
1. The feast at Levi’s house (2:15-17)
1. Questions about fasting (2:18-22)
1. Picking grain on the Sabbath (2:22-28)

## Special concepts in this chapter

### “Sinners”

When the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])

### Fasting and Feasting

People would fast, or not eat food for a long time, when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])

## Important figures of speech in this chapter

### Rhetorical Questions

The Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25-26](./25.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])

### The Historic Present

To call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 7, 14, 15, 18, 25, . If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) +MRK 2 intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n1. Jesus heals the paralytic (2:1-12)\n1. Jesus tells Levi to follow him (2:13,14)\n1. The feast at Levi’s house (2:15-17)\n1. Questions about fasting (2:18-22)\n1. Picking grain on the Sabbath (2:22-28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like stealing or sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n### Fasting and Feasting\n\nPeople would fast, or not eat food for a long time, when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nThe Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25-26](./25.md)). (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### The Historic Present \n\nTo call attention to a development in the story, John uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 7, 14, 15, 18, 25, . If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “John testified about him” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) MRK 2 1 ir5j figs-activepassive ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν 1 it was heard that he is at home If it would be more natural in your language, you could say this with an active form. Alternate translation: “The people there heard that he was staying at his home” (See: [[rc://en/ta/man/translate/figs-activepassive]]) MRK 2 1 j6pa grammar-connect-time-background καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ 1 The author tells us that Jesus **entered again** to remind us that he has already been in Capernaum in [1:21](../01/21.md). You could make this more explicit in your language. Use a natural way in your language for introducing background information. Alternate translation: “Jesus came a second time to the town called Capernaum” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) MRK 2 1 afvi figs-explicit ἐν οἴκῳ ἐστίν 1 There is some debate over whose **house** this is. It could possibly be (1) Peter’s house. Peter’s house functioned as the place where Jesus always returned to when we was in the town of Capernaum. Alternate translation: “He was in Peter’s house” or (2) you could leave it generic, and not specify whose house it was. (See: [[rc://en/ta/man/translate/figs-explicit]]) diff --git a/en_tn_46-ROM.tsv b/en_tn_46-ROM.tsv index a77be32130..f8c325e82f 100644 --- a/en_tn_46-ROM.tsv +++ b/en_tn_46-ROM.tsv @@ -1,253 +1,214 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -ROM front intro gtn1 0 # Introduction to Romans

## Part 1: General Introduction

### Outline of the Book of Romans

1. Introduction (1:1-15)
2. Righteousness by faith in Jesus Christ (1:16-17)
3. All mankind is condemned because of sin (1:18-3:20)
4. Righteousness through Jesus Christ by faith in him (3:21-4:25)
5. The fruits of the Spirit (5:1-11)
6. Adam and Christ compared (5:12-21)
7. Becoming like Christ in this life (6:1-8:39)
8. God’s plan for Israel (9:1-11:36)
9. Practical advice for living as Christians (12:1-15:13)
10. Conclusion and greetings (15:14-16:27)

### Who wrote the Book of Romans?

The Apostle Paul wrote the Book of Romans. 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. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.

Paul probably wrote this letter while he was staying in the city of Corinth during his third trip through the Roman Empire.

### What is the Book of Romans about?

Paul wrote this letter to the Christians in Rome. Paul wanted to get them ready to receive him when he visited them. He said his purpose was to “bring about the obedience of faith” (16:26).

In this letter Paul most fully described the gospel of Jesus Christ. He explained that both Jews and non-Jews have sinned, and God will forgive them and declare them righteous only if they believe in Jesus (chapters 1-11). Then he gave them practical advice for how believers should live (chapters 12-16),

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

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

## Part 2: Important Religious and Cultural Concepts

### What are the titles used to refer to Jesus?

In Romans, Paul described Jesus Christ by many titles and descriptions: Jesus Christ (1:1), the Seed of David (1:3), the Son of God (1:4), the Lord Jesus Christ (1:7), Christ Jesus (3:24), Propitiation (3:25), Jesus (3:26), Jesus our Lord (4:24), Lord of Hosts (9:29), a Stumbling Stone and Rock of Offence (9:33), the End of the Law (10:4), the Deliverer (11:26), Lord of the Dead and the Living (14:9), and the Root of Jesse (15:12).

### How should theological terms in Romans be translated?

Paul uses many theological terms that are not used in the four gospels. As early Christians learned more about the meaning of Jesus Christ and his message, they needed words and expressions for new ideas. Some examples of these words are “justification” (5:1), “works of the law” (3:20), “reconcile” (5:10), “propitiation” (3:25), “sanctification” (6:19), and “the old man” (6:6).

The “key terms” dictionary can help translators understand many of these terms. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])

Terms such as those given above are difficult to explain. It is often hard or impossible for translators to find equivalent terms in their own languages. It can help to know that word equivalents of these terms are not necessary. Instead, translators can develop short expressions to communicate these ideas. For example, the term “gospel” can be translated as “the good news about Jesus Christ.”

Translators should also remember that some of these terms have more than one meaning. The meaning will depend on how the author is using the word in that particular passage. For example, “righteousness” sometimes means that a person obeys God’s law. At other times, “righteousness” means that Jesus Christ has perfectly obeyed God’s law for us.

### What did Paul mean by “a remnant” of Israel (11:5)?

The idea of a “remnant” is important both in the Old Testament and for Paul. Most of the Israelites were either killed or scattered among other people when the Assyrians and then the Babylonians conquered their land. Only a relatively few Jews survived. They were known as “the remnant.”

In 11:1-9, Paul speaks of another remnant. This remnant is the Jews whom God saved because they believed in Jesus. (See: [[rc://en/tw/dict/bible/kt/remnant]])

## Part 3: Important Translation Issues

### What did Paul mean by being “in Christ”?

The phrase “in Christ” and similar phrases occur in 3:24; 6:11, 23; 8:1,2,39; 9:1; 12:5,17; 15:17; and 16:3,7,9,10. Paul used these kinds of phrases as a metaphor to express that Christian believers belong to Jesus Christ. Belonging to Christ means the believer is saved and is made a friend with God. The believer is also promised to live with God forever. However, this idea can be difficult to represent in many languages.

These phrases also have specific meanings that depend on how Paul used them in a particular passage. For example, in 3:24 (“the redemption that is in Christ Jesus”), Paul referred to our being redeemed “because” of Jesus Christ. In 8:9 (“you are not in the flesh but in the Spirit”), Paul spoke of believers submitting “to” the Holy Spirit. In 9:1 (“I tell the truth in Christ”), Paul meant that he is telling the truth that “is in agreement with” Jesus Christ.

Nevertheless, the basic idea of our being united with Jesus Christ (and with the Holy Spirit) is seen in these passages as well. Therefore, the translator has a choice in many passages that use “in.” He will often decide to represent the more immediate sense of “in,” such as, “by means of,” “in the manner of,” or “in regard to.” But, if possible, the translator should choose a word or phrase that represents the immediate sense and the sense of “in union with.” (See: [[rc://en/tw/dict/bible/kt/inchrist]])

### How are the ideas of “holy,” “saints” or “holy ones,” and “sanctify” represented in Romans in the ULT?

The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:

* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless and faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones” or “holy people.” (See: 1:7)
* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In cases where some other English versions have “saints” or “holy ones,” the ULT uses “believers.” (See: 8:27; 12:13; 15:25, 26, 31; 16:2, 15)
* Sometimes the meaning in a passage indicates the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “consecrated,” or “reserved for.” (See: 15:16)

The UST will often be helpful as translators think about how to represent these ideas in their own versions.

### What are the major issues in the text of the Book of Romans?

For the following verses, modern version of the Bible differ from older versions. The ULT includes the modern reading and puts the older reading in a footnote.

* “he \\[God\\] works all things together for good” (8:28). Some older versions read, “All things work together for good.”
* “But if it is by grace, it is no longer by works. Otherwise grace would no longer be grace” (11:6). Some older versions read: “But if it is by works, then is it no more grace: otherwise work is no more work.”

The following verse is not in the best ancient copies of the Bible. Translators are advised not to include this verse. However, if in the translators’ region there are older Bible versions that have this verse, the translators can include it. If it is translated, it should be put inside square brackets (\\[\\]) to indicate that it is probably not original to the Book of Romans.

* “May the grace of our Lord Jesus Christ be with you all. Amen” (16:24).

(See: [[rc://en/ta/man/translate/translate-textvariants]]) -ROM 1 intro hn5n 0 # Romans 1 General Notes

## Structure and formatting

The first verse is a type of introduction. People in the ancient Mediterranean region often started their letters this way. Sometimes this is called a “salutation.”

## Special concepts in this chapter

### The gospel

This chapter refers to the contents of the Book of Romans as “the gospel” ([Romans 1:2](../rom/01/02.md)). Romans is not a gospel like Matthew, Mark, Luke and John. Instead, chapters 1-8 present the biblical gospel: All have sinned. Jesus died for our sins. He was raised again that we might have new life in him.

### Fruit

This chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. In this chapter, it refers to the results of Paul’s work among the Roman Christians. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/righteous]])

### Universal Condemnation and the Wrath of God

This chapter explains that everyone is without excuse. We all know about the true God, Yahweh, from his creation all around us. Because of our sin and our sinful nature, every person justly deserves the wrath of God. This wrath was satisfied by Jesus dying on a cross for those who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/sin]])

## Important figures of speech in this chapter

### “God gave them over”

Many scholars view the phrases “God gave them over” and “God gave them up” as theologically significant. For this reason, it is important to translate these phrases with God playing a passive role in the action. God simply allows men to pursue their own desires, he does not force them. (See: [[rc://en/ta/man/translate/figs-activepassive]])

## Other possible translation difficulties in this chapter

### Difficult phrases and concepts

This chapter has many difficult ideas in it. How Paul writes makes many of the phrases in this chapter difficult to translate. The translator may need to use the UST to understand the meaning of the phrases. And it may be necessary to more freely translate these phrases. Some of the difficult phrases include: “obedience of faith,” “Son of God,” “whom I serve in my spirit,” “from faith to faith” and “exchanged the glory of the imperishable God for the likenesses of an image of perishable man.” -ROM 1 1 x3em writing-participants Παῦλος, δοῦλος Χριστοῦ 1 Paul In the culture of this time, letter writers would give their own names first. Your language may have a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Immediately after introducing the writer, you might also want to indicate to whom the letter was written (See [Romans 1:7](../01/07.md)). Alternate translation: “I, Paul, am the one writing this letter to you believers in Christ in the city of Rome. I am a servant of Christ” (See: [[rc://en/ta/man/translate/writing-participants]]) -ROM 1 1 v5b9 figs-activepassive κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ 1 called to be an apostle and set apart for the gospel of God You can state this in active form, or in another way that is natural in your language. If you must state who did the action, Paul implies that **Jesus** **called** and **set apart** (See also [Acts 9:1-18](Acts/09/01.md). Alternate translation: “whom Jesus summoned to represent him and specially chose to proclaim God’s good news” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 1 w6j9 figs-ellipsis κλητὸς ἀπόστολος 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **to be** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 1 1 ukts grammar-connect-logic-goal εἰς εὐαγγέλιον Θεοῦ 1 Here, **for** introduces a purpose clause. Paul is stating the purpose for which he is **a servant of Christ Jesus**, and the reason why Jesus **called** him and **set** him **apart** . Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to preach God’s good news” or “so that I could announce the good news from God” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -ROM 1 1 ji90 grammar-connect-logic-goal εὐαγγέλιον Θεοῦ 1 Paul is using the possessive form to describe that **the gospel** comes from **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun **God.** Alternate translation: “God’s gospel” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 2 tobh writing-background ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις, 1 In this verse Paul provides this background information about the nature of “the gospel” he proclaims. Paul wants readers to understand that the ancient promises are now coming true, promises about the coming of Christ, the Messiah, found in the writings of the **prophets** in the Jewish **holy scriptures**. Use the natural form in your language for expressing background information. Alternate translation: “this good news that I am proclaiming is what God promised long ago in the prophetical writings that are found in the Jewish sacred writings” (See: [[rc://en/ta/man/translate/writing-background]]) -ROM 1 2 cu3r figs-distinguish ὃ 1 Here, **which** marks that further information is going to be given about “the gospel of God” (See [1:1](../01/01.md)). Paul is emphasizing that “the gospel of God” has its origin in **the holy scriptures** that also come from God. If this is not understood in your language, you can make the relationship between these phrases more clear. Alternate translation: “that is, the gospel” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 3 lab1 figs-distinguish περὶ τοῦ Υἱοῦ αὐτοῦ 1 concerning his Son This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about “Christ Jesus” (See [1:1](../01/01.md)). If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 3 lk5q guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 Son **Son** is an important title that describes the relationship between God and Jesus. Here, **Son** could refer to: (1) the divine nature of Jesus. Alternate translation: “God’s divine Son” (2) the human nature of Jesus as “Christ” (See [1:1,6](../01/01.md)). Because **Son** is an Old Testament title that can refer to David and his descendants as God’s chosen kings (See [2 Samuel 7:14; Psalm 2](2sam/07/14.md), Paul could also be using **Son** as a synonym for God’s anointed king or “Christ.” Alternate translation: “his Son the Christ” or “God’s Son the anointed king” (3) both Jesus’ divine and human natures. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -ROM 1 3 u5rg writing-pronouns αὐτοῦ 1 The pronoun **his** refers to God (See [1:1](../01/01.md)). If it would be helpful to your readers, you could say that explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 3 xiio figs-distinguish τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα 1 This clause gives us further information about the human nature of “Christ Jesus” (See [1:1,6](../01/01.md)). Here Paul is making a distinction between Jesus’ divine nature as God’s **Son** and Jesus’ human nature as **seed of David**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 3 y2uy figs-idiom τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ 1 Here, **from a seed of David** is an idiom meaning “David’s descendant.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “who was born from King David’s family line” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 1 3 rj9f figs-idiom κατὰ σάρκα 1 who was a descendant of David according to the flesh Here, **according to the flesh** is an idiom meaning “related to physical descent.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “as a natural relative” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 1 4 sxo3 figs-parallelism 1 In [1:3–4](../01/03.md) Paul uses similar phrases, in different ways, to show that Jesus is both human and God. As it relates to Jesus’ human nature, he “was born from a seed of David according to the flesh.” As it relates to Jesus’ divine nature, he **was designated the Son of God by resurrection in power according to the Spirit**. Use a natural way in your language to show this parallelism. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-parallelism]]) +ROM front intro gtn1 0 # Introduction to Romans

## Part 1: General Introduction

### Outline of the book of Romans

1. Introduction (1:1–15)
2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)
3. All mankind is condemned because of sin (1:18–3:20)
4. Righteousness is through Jesus Christ by faith in him (3:21–5:21)
5. Becoming like Christ in this life (6:1–8:39)
6. God’s plan for Israel (9:1–11:36)
7. Instructions for living as Christians (12:1–15:13)
8. Conclusion (15:14–16:27)

### Who wrote the book of Romans?

The Apostle Paul wrote the book of Romans and may other books in the New Testament. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was part of a strict Jewish religious group called the Pharisees. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.

Paul probably wrote this letter while he was staying in the city of Corinth during his third trip through the Roman Empire.

### What is the book of Romans about?

Paul wrote this letter to the Christians in Rome. Paul wanted to get them ready to receive him when he visited them. He said his purpose was to “bring about the obedience of faith” ([16:26](../16/26.md)).

In this letter Paul most fully described the gospel of Jesus Christ. He explained that both Jews and non-Jews have sinned, and God will forgive them and declare them righteous only if they believe in Jesus (chapters 1–11). Then he gave them practical advice for how believers should live (chapters 12–16),

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

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

## Part 2: Important Religious and Cultural Concepts

### What are the titles used to refer to Jesus?

In Romans, Paul described Jesus Christ by many titles and descriptions: Jesus Christ (1:1), the Seed of David (1:3), the Son of God (1:4), the Lord Jesus Christ (1:7), Christ Jesus (3:24), Propitiation (3:25), Jesus (3:26), Jesus our Lord (4:24), Lord of Hosts (9:29), a Stumbling Stone and Rock of Offence (9:33), the End of the Law (10:4), the Deliverer (11:26), Lord of the Dead and the Living (14:9), and the Root of Jesse (15:12).

### How should theological terms in Romans be translated?

Paul uses many theological terms that are not used in the four Gospels. As early Christians learned more about the meaning of Jesus Christ and his message, they needed words and expressions for new ideas. Some examples of these words are “justification” (5:1), “works of the law” (3:20), “reconcile” (5:10), “propitiation” (3:25), “sanctification” (6:19), and “the old man” (6:6). If your language doesn’t have similar words, you can develop short phrases to communicate these ideas. For example, the term “gospel” can be translated as “the good news about Jesus Christ.”

Translators should also remember that some of these terms have more than one meaning. The meaning will depend on how the author is using the word in that particular passage. For example, “righteousness” sometimes means that a person obeys God’s law. At other times, “righteousness” means that Jesus Christ has perfectly obeyed God’s law for us.

### What did Paul mean by “a remnant” of Israel ([11:5](../11/05.md))?

The idea of a “remnant” is important both in the Old Testament and for Paul. Most of the Israelites were either killed or scattered among other people when the Assyrians and then the Babylonians conquered their land. Only a relatively few Jews survived. They were known as “the remnant.”

In [11:1–9](../11/01.md), Paul speaks of another remnant. This remnant is the Jews whom God saved because they believed in Jesus. (See: [[rc://en/tw/dict/bible/kt/remnant]])

## Part 3: Important Translation Issues

### What did Paul mean by being “in Christ”?

The phrase “in Christ” and similar phrases occur in 3:24; 6:11, 23; 8:1,2,39; 9:1; 12:5,17; 15:17; and 16:3,7,9,10. Paul used these kinds of phrases as a metaphor to express that Christian believers belong to Jesus Christ. Belonging to Christ means the believer is saved and is made a friend with God. The believer is also promised to live with God forever. However, this idea can be difficult to represent in many languages.

These phrases also have specific meanings that depend on how Paul used them in a particular passage. For example, in [3:24](../03/24.md) (“the redemption that is in Christ Jesus”), Paul referred to our being redeemed “because” of Jesus Christ. In [8:9](../08/09.md) (“you are not in the flesh but in the Spirit”), Paul spoke of believers submitting “to” the Holy Spirit. In [9:1](../09/01.md) (“I tell the truth in Christ”), Paul meant that he is telling the truth that “is in agreement with” Jesus Christ.

Nevertheless, the basic idea of our being united with Jesus Christ (and with the Holy Spirit) is seen in these passages as well. Therefore, the translator has a choice in many passages that use “in.” He will often decide to represent the more immediate sense of “in,” such as, “by means of,” “in the manner of,” or “in regard to.” But, if possible, the translator should choose a word or phrase that represents the immediate sense and the sense of “in union with.” (See: [[rc://en/tw/dict/bible/kt/inchrist]])

### How are the ideas of “holy,” “saints” or “holy ones,” and “sanctify” represented in Romans in the ULT?

The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:

* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless and faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones” or “holy people.” (See: [1:7](../01/07.md))
* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In cases where some other English versions have “saints” or “holy ones,” the ULT uses “believers.” (See: 8:27; 12:13; 15:25, 26, 31; 16:2, 15)
* Sometimes the meaning in a passage indicates the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “consecrated,” or “reserved for.” (See: [15:16](../15/16.md))

The UST will often be helpful as translators think about how to represent these ideas in their own versions.

### Singular and plural “you”

In this book, the word “you” is almost always plural and refers to Paul’s audience. There are only four instances of singular “you,” three of which are quotations from the Old Testament ([9:7](../09/07.md), [17](../09/17.md); [13:4](../13/04.md), [15:9](../15/09.md)). Those exceptions will be addressed in the notes. (See: [[rc://en/ta/man/translate/figs-you]])

### What are the major issues in the text of the book of Romans?

For the following verses, modern version of the Bible differ from older versions. The ULT includes the modern reading and puts the older reading in a footnote.

* “he \\[God\\] works all things together for good” ([8:28](../08/28.md)). Some older versions read, “All things work together for good.”
* “But if it is by grace, it is no longer by works. Otherwise grace would no longer be grace” ([11:6](../11/06.md)). Some older versions read: “But if it is by works, then is it no more grace: otherwise work is no more work.”

The following verse is not in the best ancient copies of the Bible. Translators are advised not to include this verse. However, if in the translators’ region there are older Bible versions that have this verse, the translators can include it. If it is translated, it should be put inside square brackets (\\[\\]) to indicate that it is probably not original to the book of Romans.

* “May the grace of our Lord Jesus Christ be with you all. Amen” ([16:24](../16/24.md)).

(See: [[rc://en/ta/man/translate/translate-textvariants]]) +ROM 1 intro hn5n 0 # Romans 1 General Notes

## Structure and formatting

1. Introduction (1:1–15)
* Greeting (1:1–7)
* Paul plans to visit Rome (1:8–15)
2. Main Theme: Righteousness is received by having faith in Jesus Christ (1:16–17)
3. All mankind is condemned because of sin (1:18–3:20)
* All non-Jews have sinned (1:18–32)

## Special concepts in this chapter

### The gospel

This chapter refers to the contents of the Book of Romans as “the gospel” ([1:2](../rom/01/02.md)). Romans is not a Gospel like Matthew, Mark, Luke, or John, which are historical accounts of the life of Jesus. Instead, chapters 1–8 present the biblical gospel, which is the good news of salvation. The gospel contains the following true ideas: Everyone has sinned. Jesus died for our sins. Jesus came back to life again so that we might live for his glory and receive eternal life when we die.

### Universal Condemnation and the Wrath of God

In this chapter Paul explains that no one has an excuse for sinning. We all know about the true God, Yahweh, from his creation all around us. Because of our sin and our sinful nature, every person justly deserves the eternal punishment of God. The requirement for this punishment was satisfied by Jesus dying on a cross for those who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]] and [[rc://en/tw/dict/bible/kt/sin]])

## Important figures of speech in this chapter

### “God gave them over”

Many scholars view the phrases “God gave them over” and “God gave them up” as theologically significant. For this reason, it is important to translate these phrases with God playing a passive role in the action. God allows men to pursue their own sinful desires, he does not force them to act sinfully. (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 1 x3em figs-123person Παῦλος 1 Paul In the culture of this time, letter writers would give their own names first. Your language may have a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) +ROM 1 1 plvo translate-names Παῦλος 1 Paul **Paul** is the name of a man, an apostle of Jesus. See the information about him in Part 1 of the Introduction to Romans. (See: [[rc://en/ta/man/translate/translate-names]]) +ROM 1 1 e417 figs-distinguish δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος 1 Paul These two phrases give further information about Paul. He describes himself as being someone given the position and authority of being Christ’s **servant** and **apostle**. (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 1 v5b9 figs-activepassive κλητὸς ἀπόστολος, ἀφωρισμένος 1 called to be an apostle and set apart for the gospel of God If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Jesus called to be an apostle and set apart” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 1 ukts grammar-connect-logic-goal εἰς εὐαγγέλιον Θεοῦ 1 Here, **for** introduces a purpose clause. Paul is stating the purpose for which Jesus**set** him **apart** . Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to preach the gospel of God” or “so that I could announce the good news from God” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) +ROM 1 1 ji90 figs-possession εὐαγγέλιον Θεοῦ 1 Paul is using the possessive form to describe **the gospel** that comes from **God**. If this is not clear in your language, you could use an equivalent expression. Alternate translation: “the gospel from God” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 2 cu3r figs-distinguish ὃ 1 Here, **which** marks that further information is going to be given about “the gospel of God” in the previous verse. Paul is emphasizing that “the gospel of God” has its origin in **the holy Scriptures** that also come from God. If this is not understood in your language, you can make the relationship between these phrases more clear. Alternate translation: “that is, the gospel” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 3 lab1 figs-distinguish περὶ τοῦ Υἱοῦ αὐτοῦ 1 concerning his Son This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about God’s Son, “Christ Jesus” (See [verse 1](../01/01.md)). If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about his Son” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 3 lk5q guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 Son **Son** is an important title that describes the relationship between God and Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) +ROM 1 3 y2uy figs-idiom τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ 1 Here, **from a seed of David** is an idiom meaning “David’s descendant.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “who was born a descendant of David” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 1 3 rj9f figs-idiom κατὰ σάρκα 1 who was a descendant of David according to the flesh Here, **according to the flesh** is an idiom meaning “with reference to physical descent.” If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “according to natural descent” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 1 4 nhz7 figs-infostructure 1 In this verse, Paul places these phrases in the order he wants to emphasize. If it would be more natural in your language, you could change the order of these phrases. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-infostructure]]) -ROM 1 4 at5s figs-activepassive τοῦ ὁρισθέντος Υἱοῦ Θεοῦ 1 he was declared with power to be the Son of God 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, Paul implies that **God** did it. Alternate translation: “God demonstrated that Jesus was his Son” or “God identified Jesus, ‘Son of God’” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 4 cp80 guidelines-sonofgodprinciples Υἱοῦ Θεοῦ…Πνεῦμα…Κυρίου 1 **Son of God** is an important title that describes the relationship between **God** and **Jesus**. The mention of **the Spirit** indicates that Paul is referring to the activity of the Trinity in God’s designation of Jesus as **Son of God**. Here, the Old Testament title for **God**, **Lord**, is applied to **Jesus**, equating him with **God**. Be sure to accurately translate these titles in your translation. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -ROM 1 4 m89w figs-possession Πνεῦμα ἁγιωσύνης 1 Spirit of holiness Paul is using the possessive form to describe **the** divine **Spirit** that is characterized by **holiness**. If this is not clear in your language, you could use the adjective “Holy” instead of the noun **holiness**. Alternate translation: “the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 4 js9m figs-abstractnouns ἐξ ἀναστάσεως νεκρῶν 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea with a verbal form. Alternate translation: “by being resurrected from the dead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 4 h97z figs-idiom νεκρῶν 1 by the resurrection from the dead Here, the phrase translated **of the dead** is plural and a common biblical concept that refers to “dead people.” Here it means that Jesus physically died and was buried. If your language has a word or phrase for the place that dead people go, you could use it here. Alternate translation: “from the place where dead people are” or “from the grave” or “from the place where corpses are” (See: rc://en/ta/man/translate/figs-idiom) -ROM 1 4 zvql figs-possession νεκρῶν 1 Paul is using the possessive form to describe from where **Jesus** was resurrected. If this is not clear in your language, you could use the preposition “from” instead of “of.” Alternate translation: “from death” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 4 kkkt guidelines-sonofgodprinciples Ἰησοῦ Χριστοῦ τοῦ Κυρίου 1 Paul uses the terms **Christ** and **Lord** to express the human and divine natures of **Jesus**. **Christ** expresses his human relationship to King David as anointed king (See [1:3](../01/03.md)), and the Old Testament title **Lord** is applied to Jesus, equating him with **God**. Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) +ROM 1 4 at5s figs-activepassive τοῦ ὁρισθέντος Υἱοῦ Θεοῦ 1 he was declared with power to be the Son of God 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, Paul implies that **God** did it. Alternate translation: “whom God designated as the Son of God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 4 cp80 guidelines-sonofgodprinciples Υἱοῦ Θεοῦ 1 **Son of God** is an important title that describes the relationship between **God** and **Jesus**. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) +ROM 1 4 h32u figs-explicit ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει 1 Here, **in power** could refer to: (1) the means by which God designated Jesus as the Son of God. Alternate translation: “who was designated the Son of God by means of power” (2) a new level of power God gave to the Son of God. Alternate translation: “who was designated as the powerful Son of God” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 4 m89w figs-possession Πνεῦμα ἁγιωσύνης 1 Spirit of holiness Paul is using the possessive form to describe God’s **Spirit** that is characterized by **holiness**. This refers to the Holy Spirit. If this is not clear in your language, you could use an alternate expression, as in the UST. (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 4 js9m figs-abstractnouns ἐξ ἀναστάσεως νεκρῶν 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea with a verbal form. Alternate translation: “by being resurrected from the dead ones” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 4 h97z figs-idiom νεκρῶν 1 by the resurrection from the dead Here, the phrase translated **of dead ones** refers to dead people. Here it means that Jesus physically died and was buried. If your language has a word or phrase for the place that dead people go, you could use it here. Alternate translation: “from the place where dead people are” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 1 4 zvql figs-possession νεκρῶν 1 Paul is using the possessive form to describe the place from where **Jesus** was resurrected. If this is not clear in your language, you could use the preposition “from” instead of “of.” Alternate translation: “from death” or “from among the dead ones” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 1 4 brej figs-exclusive ἡμῶν 1 Here, **our** refers to all Christians, so it is inclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) -ROM 1 5 ww9a figs-explicit δι’ οὗ 1 we have received grace and apostleship Paul assumes that his readers know that **through whom** refers to Jesus. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “it is through Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 1 5 jr9e figs-abstractnouns δι’ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **grace** and **apostleship** in another way. Alternate translation: “Jesus graced us and officially made us his apostles” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 5 mosg figs-exclusive ἐλάβομεν 1 When Paul says **we**, he is speaking about himself and other apostles, so **we** would be exclusive. Your language may require you to mark these forms. Alternate translation: “we apostles received”(See: [[rc://en/ta/man/translate/figs-exclusive]]) -ROM 1 5 mv5n grammar-connect-logic-goal εἰς 1 Here, **for** introduces a goal clause. Paul is stating the goal for which Jesus made Paul and other people his apostles. Use a natural way in your language introduce a goal clause. Alternate translation: “to achieve the goal of” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -ROM 1 5 krzj figs-abstractnouns εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν 1 If your language does not use an abstract noun phrase for this idea, you could express the idea behind the abstract noun phrase **for obedience of faith** in another way. Alternate translation: “so that people from all the nations would faithfully obey Jesus” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 5 cf3g figs-possession εἰς ὑπακοὴν πίστεως 1 Here, **obedience of faith** could refer to: (1) obedience that is characterized by trust in God. Alternate translation: “for obedience by trusting in God” or “obedience that comes from trusting in God” or “for faithful obedience” (2) trust in God that leads to obedience. Alternate translation: “faith that leads to obedience” (3) Gentle obedience to the Christian Faith. Alternate translation: “bringing obedience to the Christian Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 5 b696 figs-abstractnouns πίστεως 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **faith** in another way. Alternate translation: “by trusting God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 5 oikk figs-possession ὑπὲρ τοῦ ὀνόματος αὐτοῦ 1 Here, **for the sake** could refer to: (1) glorifying Jesus’. Alternate translation: “for the glory of his fame” or “for the honor of Jesus’ name” (2) representing Jesus as apostles. Alternate translation: “on behalf of Jesus’ name” or “representing his name” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 5 sxc7 figs-metonymy τοῦ ὀνόματος αὐτοῦ 1 for obedience of faith among all the nations, for the sake of his name Here, **his name** figuratively means “Jesus.” Alternate translation: “Jesus’ name” or “Jesus’ fame” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -ROM 1 6 xurz figs-explicit ἐν οἷς 1 Here it is assumed that **among whom** refers to the previous phrase **among all the Gentiles**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “among the Gentiles” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 1 6 sks2 writing-pronouns ὑμεῖς 1 The pronoun **you** is plural and refers to the church at Rome (See [1:7](../01/07.md)). Alternate translation: “you believers in Christ at Rome” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 6 qq9z figs-metaphor κλητοὶ Ἰησοῦ Χριστοῦ 1 Paul speaks figuratively about the Roman church as if Jesus personally shouted at them or summoned them. He means that Jesus invited the Roman church to become his followers by trusting in the gospel message. If your readers would not understand what it means to be **called** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “people summoned by Jesus Christ” or “invited by Jesus the Messiah from the nations” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 7 z85a writing-participants πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ 1 This letter is to all who are in Rome, the beloved of God, who are called to be holy people Here, Paul officially introduces the recipients of his letter. Use the natural form in your language for introducing the recipient of a letter. Here, **all those being in Rome** means the church or believers in Christ at Rome. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/writing-participants]]) -ROM 1 7 zfwq ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις 1 Paul is using the adjectives **beloved** and **called** as nouns in order to describe the church at Rome. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who are loved by God, people who are invited to become saints” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 7 v8bl translate-blessing χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 May grace be to you, and peace After stating the people to whom he is writing, Paul adds a blessing or prayer. Use a form that people would recognize as a blessing or prayer in your language. Alternate translation: “I pray that God our Father and the Lord Jesus Christ will act kindly toward all of you and grant you to live peacefully” or “May God our Father and the Lord Jesus Christ show you how kind they are and allow you to live peacefully” (See: [[rc://en/ta/man/translate/translate-blessing]]) -ROM 1 7 d8pa guidelines-sonofgodprinciples Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 God our Father **Father** is an important title that describes the relationship between God and Jesus, as his “Son” (See [1:3,4](../01/03.md)). Here, the Old Testament title for **God**, **Lord**, is applied to **Jesus**, equating him with **God**. Be sure to accurately translate these titles in your translation. Alternate translation: “our Father God and the Lord Jesus, the Christ” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -ROM 1 7 j61d figs-exclusive Πατρὸς ἡμῶν 1 Since Paul is addressing the church at Rome in this verse, **our** is inclusive of Paul, those at Rome, and by extension, all believers in Christ. Your language may require you to mark these forms. Alternate translation: “the Father of we who trust in Christ” or “who is the Father of us Christians” (See: [[rc://en/ta/man/translate/figs-exclusive]]) -ROM 1 8 yrau grammar-connect-logic-result πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because your faith is being proclaimed throughout the whole world, I first want to thank my God through Jesus Christ” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 8 totr grammar-connect-words-phrases πρῶτον μὲν 1 Here, **First** indicates that Paul has finished his introduction to the letter, and what follows is the beginning of the content of the letter. Alternate translation: “The first thing I want to say is” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 8 ci5y figs-distinguish τῷ Θεῷ μου 1 When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Roman church has **faith** in. Paul is simply stating that he belongs to **God**. If in your language **my God** would indicate a distinction between Paul’s **God** and the **God** of church at Rome God, you could add the plural pronoun “our.” Alternate translation: “our God” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 8 tdsj figs-possession τῷ Θεῷ μου 1 Paul is using the possessive form to express that he belongs to **God**. When saying, **my God**, Paul does not mean that he owns or has authority over God. Paul means that as a “servant of Jesus Christ” (See [1:1](../01/01.md)), God has ownership and authority over him. You could use a natural way in your language to make this explicit. Alternate translation: “the God I belong to” or “the God that I serve” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 8 qtoy figs-possession διὰ Ἰησοῦ Χριστοῦ 1 Here, Paul is using the possessive form **through Jesus Christ** to express Paul’s authority as an apostle (See [1:1](../01/01.md)). Paul means that it is through his calling as an apostle of **Jesus Christ** that he can offer special thanks to **God** for the church at Rome. If it is natural in your language, you could make this emphasis explicit. Alternate translation: “because I belong to Jesus Christ” or “as an apostle of Christ Jesus” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 8 mekg writing-pronouns περὶ πάντων ὑμῶν 1 The pronoun **you** is plural and refers to the church at Rome. When Paul says **all of you** he is addressing the whole church as if they are one person. Throughout this letter, **you** refers exclusively to the church at Rome, unless otherwise noted. Alternate translation: “on behalf of the whole church” or “for the sake of each and every one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 8 d31r figs-possession ἡ πίστις ὑμῶν 1 Paul is using the possessive form **your faith** to express how much the Roman church trusts in God. He does not mean that the Roman church has a different **faith** than Paul’s **faith**. Both the church at Rome and Paul trust in **God through Jesus Christ**. If the phrase **your faith** would make a distinction in your language between the **faith** of the Roman church and Paul, use a natural way in your language to avoid this distinction. Alternate translation: “how you trust in Christ” or “the way you trust God” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 8 bphf figs-abstractnouns ἡ πίστις 1 See [1:5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 8 efqs figs-activepassive καταγγέλλεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that people other than the church at Rome are doing the **proclaiming**. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 8 k7qf figs-hyperbole ἐν ὅλῳ τῷ κόσμῳ 1 Here, **throughout the whole world** is an exaggeration that means “across the inhabited world” or “wherever the Roman Empire is.” Paul is not referring to every place on the planet. If this would be misunderstood in your language, you could use an equivalent expression from your language that expresses this idea. Alternate translation: “across the inhabited world” or “wherever the Roman Empire is” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -ROM 1 9 e9n1 figs-metaphor μάρτυς γάρ μού ἐστιν ὁ Θεός 1 Paul is appealing to God to validate his personal motives. He figuratively speaks as if he is summoning God as a witness to testify on his behalf before a judge. If your readers would not understand what **God is my witness** means in this context, you could use an equivalent metaphor from your culture. Alternate translation: “I swear to/by God!” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 9 c7pa grammar-connect-words-phrases γάρ 1 For God is my witness **For** indicates that what follows is something else important that the church at Rome should pay attention to. Here, *For** marks the beginning of Paul’s explanation of how he desires to come to Rome and why he has been hindered. Alternate translation: “Indeed” or “You also need to know that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 9 dx6p figs-distinguish ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ 1 in my spirit This phrase gives us further information about **God**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation (remove preceding comma): “(he is who I serve fervently by proclaiming the gospel about his Son Jesus)” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 9 ydnc figs-metaphor ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ 1 Paul speaks figuratively of his **spirit** and **the gospel** as if they were locations in which he could perform service. He means that he serves God devotedly or enthusiastically by preaching the gospel. If your readers would not understand what **in my spirit in the gospel** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “fervently when preaching the gospel about his Son” or “enthusiastically by announcing the good news concerning his Son” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 9 o66d figs-possession τοῦ Υἱοῦ αὐτοῦ 1 Here, Paul could be using the possessive form **of his Son** to refer to: (1) Jesus as the object of the gospel. Alternate translation: “concerning his Son” or “that refers to his Son” (2) Jesus as the source of the gospel. Alternate translation: “that comes from his Son” (3) Jesus as the object and source of the gospel. Alternate translation: “about his Son and from his Son” If this is not clear in your language, you could make it explicit. (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 9 rnp6 writing-pronouns αὐτοῦ 1 the gospel of his Son The pronoun **his** refers to God (See [1:3](../01/03.md)). If it would be helpful to your readers, you could say that explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 9 r2l5 guidelines-sonofgodprinciples Υἱοῦ 1 Son **Son** is an important title that describes the relationship between God and Jesus. Be sure to accurately translate this title in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -ROM 1 9 f9p2 figs-hyperbole ἀδιαλείπτως 1 I make mention of you Here, the word **continually** is an exaggeration that figuratively express the frequency of Paul’s prayers to God for the church at Rome. Paul does not mean that he spends all of his time praying for the church at Rome. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “I regularly” or “I habitually” (See: rc://en/ta/man/translate/figs-hyperbole) -ROM 1 9 vtuq figs-idiom μνείαν ὑμῶν ποιοῦμαι 1 Here, the term **making mention** is an idiom for prayer. If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I am … remembering to pray to God for you at Rome” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 1 10 mdc8 figs-parallelism πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος 1 I always request in my prayers that … I may at last be successful … in coming to you This phrase means the same thing as “I continually make mention of you” in [1:9](../01/09.md). Paul says the same thing twice, in slightly different ways, to show how intensely he prays that God will allow him to visit the church at Rome. Alternate translation: “in all my prayers, I beg God” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 10 oi0x figs-hyperbole πάντοτε 1 Here, the word **always** is an exaggeration that figuratively express the frequency of Paul’s prayers to God for the church at Rome. Paul does not mean that he spends all of his time praying for the church at Rome. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “continually” or “constantly” or “habitually” (See: rc://en/ta/man/translate/figs-hyperbole) -ROM 1 10 zfp4 figs-hyperbole εἴ πως ἤδη ποτὲ 1 by any means Here, the phrase **if somehow now at last** is an exaggeration that Paul uses to speak about visiting the church at Rome. Paul expresses a deep longing for God to allow him to come to Rome, because he has been hindered so many times (See [1:11, 13](../01/11.md)). If this would be misunderstood in your language, you could use an equivalent expression from your language that shows deep longing. Alternate translation: “that at this time there would finally be some way that” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -ROM 1 10 is3p figs-parallelism εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ, ἐλθεῖν πρὸς ὑμᾶς 1 at last Since the word translated as **I will be successful** often means “to have a good journey,” Paul may be stressing how much he wants to visit the church at Rome. So here, **I will be successful** and ** to come to you** mean similar things. Paul says a similar thing twice, to show how deeply he desires to visit the church at Rome. If this is confusing in your language, you could make that idea explicit. Alternate translation: “if God wills it, I will have a good journey when I visit you” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 10 b5wy ἐν τῷ θελήματι τοῦ Θεοῦ 1 by the will of God If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **will** in another way. Alternate translation: “because God desires for me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 11 ki6h grammar-connect-logic-result ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς 1 For I desire to see you This is a reason clause. Here Paul is indicating why he constantly prays to visit the church at Rome in [1:9–10](../01/09.md)). Use natural way in your language to express the reason for something. Alternate translation: “Because I greatly yearn to see your faces” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 11 gjdu figs-metonymy ἰδεῖν ὑμᾶς 1 Paul is figuratively describing a visit to the church at Rome by association with seeing them, which is what someone does when visiting other people. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to see your faces” or “to visit you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -ROM 1 11 b23b grammar-connect-logic-goal ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν 1 This is a purpose clause. Paul is stating the purpose for why he longs **to see** the believers at Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that I can share with you some kind of gracious gift that the Holy Spirit imparted to me” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -ROM 1 11 f3g1 grammar-connect-logic-result εἰς τὸ στηριχθῆναι ὑμᾶς 1 some spiritual gift, in order to strengthen you This is a result clause. Use a natural way in your language to indicate result. Alternate translation: “that leads to your spiritual strengthening” or “that causes your trust in God to remain strong” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 5 ww9a figs-explicit δι’ οὗ 1 we have received grace and apostleship Here, **whom** refers to Jesus. If this might confuse your readers, you could state this explicitly. Alternate translation: “through Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 5 jr9e figs-abstractnouns δι’ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν 1 If your language does not use abstract nouns for the ideas of **grace** and **apostleship**, you could express the same idea in another way. Alternate translation: “he who acted kindly toward us and made us his apostles” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 5 mosg figs-exclusive ἐλάβομεν 1 Here, **we** is exclusive and your language may require you to mark this form. It could refer to: (1) Paul and other apostles, as in the UST. (2) Paul speaking about himself in a plural form. Alternate translation: “I received” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 1 5 mv5n grammar-connect-logic-goal εἰς 1 Here, **for** introduces a purpose clause. Paul is stating the purpose for which Jesus made Paul and other people his apostles. Use a natural way in your language introduce a purpose clause. Alternate translation: “for the purpose of” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) +ROM 1 5 krzj figs-abstractnouns εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν 1 If your language does not use abstract nouns for the ideas of **obedience** and **faith**, you could express the same idea in another way. Alternate translation: “for people to faithfully obey Jesus among all the Gentiles” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 5 cf3g figs-possession εἰς ὑπακοὴν πίστεως 1 Here, **obedience of faith** could refer to: (1) obedience that is characterized by trust in God. Alternate translation: “for obedience by trusting in God” or “obedience that comes from trusting in God” (2) obedience that results from trusting in God. Alternate translation: “faith that results in obedience” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 5 eem9 figs-explicit ἐν πᾶσιν τοῖς ἔθνεσιν 1 Here, **the Gentiles** could refer to: (1) the nations. Use this interpretation if you interpreted **we** to refer to all the apostles and retained it in your translation. Alternate translation: “among all people groups” (2) non-Jewish people groups. Use this interpretation if you interpreted **we** to refer only to Paul and translated it as “I”. Alternate translation: “among all non-Jewish people” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 5 rd3v figs-infostructure ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “we received grace and apostleship for the sake of his name, for obedience of the faith among all the Gentiles” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +ROM 1 5 sxc7 figs-metonymy ὑπὲρ τοῦ ὀνόματος αὐτοῦ 1 for obedience of faith among all the nations, for the sake of his name Here Paul uses **name** figuratively. It could refer to: (1) Jesus himself. Alternate translation: “for the sake of Jesus” (2) Jesus’ reputation. Alternate translation: “for the sake of Jesus’ fame” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 6 xurz figs-explicit ἐν οἷς 1 Here,**whom** refers to “the Gentiles” who were mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. See how you translated “the Gentiles” in the previous verse. Alternate translation: “among the nations” or “among the Gentiles” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 6 sks2 figs-you ὑμεῖς 1 In this letter, with four exceptions, the words **you** and your are plural and refer to the recipients of this letter, who are members of the church at Rome (See [1:7](../01/07.md)). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “you believers in Christ at Rome” (See: [[rc://en/ta/man/translate/figs-you]]) +ROM 1 6 qq9z figs-possession κλητοὶ Ἰησοῦ Χριστοῦ 1 Paul is using the possessive form to describe **called ones** who were called by **Jesus Christ**. If this is not clear in your language, you could use a different expression. Alternate translation: “ones called by Jesus Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 7 z85a writing-participants πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ 1 This letter is to all who are in Rome, the beloved of God, who are called to be holy people In this culture, after giving their own names, letter writers would then say to whom they were writing, and they would name those people in the third person. If that would be confusing in your language, you could use the second person. Alternate translation: “To all of you who are in Rome” (See: [[rc://en/ta/man/translate/figs-123person]]) +ROM 1 7 ymaj translate-names Ῥώμῃ 1 This letter is to all who are in Rome, the beloved of God, who are called to be holy people **Rome** is the name of a city, the capital city of the Roman Empire. (See: [[rc://en/ta/man/translate/translate-names]]) +ROM 1 7 zfwq figs-nominaladj ἀγαπητοῖς Θεοῦ 1 Paul is using the adjective **beloved** as a noun in order to describe the church at Rome. Your language may use adjectives in the same way. If not, you could translate this words with a noun phrase. Alternate translation: “people who are loved of God” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 1 7 rkdh figs-possession ἀγαπητοῖς Θεοῦ 1 Paul is using the possessive form to describe the **beloved** who are loved by **God**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “loved by God” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 7 v8bl translate-blessing χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 May grace be to you, and peace In this culture, letter writers would offer a good wish for the recipient before introducing the main business of the letter. Use a form in your language that makes it clear that this is a greeting and blessing. Alternate translation: “May God our Father and the Lord Jesus Christ give you grace and peace” (See: [[rc://en/ta/man/translate/translate-blessing]]) +ROM 1 7 ys4e figs-abstractnouns χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 May grace be to you, and peace If your readers would misunderstand the abstract nouns **grace** and **peace**, you could express the ideas behind them with equivalent expressions. Alternate translation: “May God our Father and the Lord Jesus Christ show his gracious acts to you and make you feel peaceful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 7 d8pa guidelines-sonofgodprinciples Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 God our Father **Father** here is an important title that describes the relationship between God and Jesus and the relationship between God and believers. Alternate translation: “our Father God and the Lord Jesus, the Christ” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) +ROM 1 7 j61d figs-exclusive Πατρὸς ἡμῶν 1 When Paul writes **our** here, he is speaking of himself and his readers, so **our** would be inclusive. Your language may require you to mark this form. Alternate translation: “who is the Father of us Christians” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 1 8 yrau grammar-connect-logic-result πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. 1 If it would be more natural in your language, you could change the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because your faith is being proclaimed throughout the whole world, I first want to thank my God through Jesus Christ” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 8 totr grammar-connect-words-phrases πρῶτον μὲν 1 **First** here indicates that Paul has finished his introduction to the letter, and what follows is the beginning of the content of the letter. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “The first thing I want to say is” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 1 8 tdsj figs-possession τῷ Θεῷ μου 1 Paul is using the possessive form **my God** to express that he belongs to **God**. Paul does not mean that he owns God. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the God I belong to” or “the God that owns me” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 8 bphf figs-abstractnouns ἡ πίστις ὑμῶν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “the way you trust in Christ” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 8 efqs figs-activepassive ἡ πίστις ὑμῶν καταγγέλλεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. The context indicates that other believers are proclaiming how great the faith of the Roman believers is. Alternate translation: “other people are proclaiming your faith” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 8 k7qf figs-hyperbole ἐν ὅλῳ τῷ κόσμῳ 1 Here, **the whole world** is an exaggeration that refers to all the parts of the world that were familiar to Paul and his readers, particularly the Roman Empire. Paul is not referring to every place on the planet. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “across the known world” or “wherever the Roman Empire is” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +ROM 1 9 c7pa grammar-connect-logic-result γάρ 1 For God is my witness **For** indicates that what follows is the reason why Paul could say in the previous verse that he thanks God for the Roman believers. If it would be helpful to you readers, you could state this explicitly. Alternate translation: “You can be sure this is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 9 twht figs-infostructure μάρτυς…μού ἐστιν ὁ Θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι 1 For God is my witness If it would be more natural in your language, you could change the order of these clauses and make a new sentence if necessary. Alternate translation: “God is my witness how I continually make mention of you. I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +ROM 1 9 dx6p figs-distinguish μάρτυς…μού…ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ 1 in my spirit This phrase gives us further information about **God**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “my witness and I serve him in my spirit in the gospel of his Son” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 9 ll1e figs-abstractnouns μάρτυς…μού 1 in my spirit If your language does not use an abstract noun for the idea of **witness**, you could express the same idea in another way. Alternate translation: “the one who testifies about me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 9 ydnc figs-explicit ἐν τῷ πνεύματί μου 1 Here, **spirit** refers to the inner person, which is what a person thinks and feels. Paul means that he serves God with complete devotion. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “with my whole heart” or “wholeheartedly” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 9 ih0v figs-explicit ἐν τῷ εὐαγγελίῳ 1 Here, **in** indicates the means by which Paul served God and **gospel** refers specifically to proclaiming the **gospel**. If this might confuse your readers, you could state this explicitly. Alternate translation: “by proclaiming the gospel” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 9 o66d figs-possession ἐν τῷ εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ 1 Paul is using the possessive form to describe the **gospel** that is about God’s **Son**. If this is not clear in your language, you could use express the meaning plainly. Alternate translation: “in the gospel about his Son” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 9 r2l5 guidelines-sonofgodprinciples Υἱοῦ 1 Son **Son** is an important title that describes the relationship between God and Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) +ROM 1 9 f9p2 figs-hyperbole ἀδιαλείπτως 1 I make mention of you Here, **continually** is an exaggeration that emphasizes how frequently Paul prayed for the church at Rome. Paul does not mean that he spends all of his time praying for them. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “I regularly” or “I habitually” (See: rc://en/ta/man/translate/figs-hyperbole) +ROM 1 9 vtuq figs-idiom μνείαν ὑμῶν ποιοῦμαι 1 Here, **making mention** is an idiom for prayer. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “I am … praying for you” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 1 10 mdc8 figs-doublet πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος 1 I always request in my prayers that … I may at last be successful … in coming to you This phrase means the same thing as “I continually make mention of you” in the previous verse. Paul says the same thing twice, in slightly different ways, to show how intensely he prays that God will allow him to visit the church at Rome. If your language does not use repetition to do this, you could use one phrase for the similar passage in the previous verse and in this verse provide emphasis in another way. Alternate translation: “in all my prayers, I beg God” (See: [[rc://en/ta/man/translate/figs-doublet]]) +ROM 1 10 oi0x figs-hyperbole πάντοτε 1 Here, the word **always** is an exaggeration that figuratively express the frequency of Paul’s prayers to God for the church at Rome. Paul does not mean that he spends all of his time praying for them. If your language would not use exaggeration in this way, use plain language and express the emphasis in another way. Alternate translation: “frequently” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +ROM 1 10 b5wy figs-abstractnouns ἐν τῷ θελήματι τοῦ Θεοῦ 1 by the will of God If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “because God wills for me” or “because God wants me”(See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 11 ki6h grammar-connect-logic-result γὰρ 1 For I desire to see you *For** here indicates that this is a reason clause. Paul is indicating why he constantly prays to visit the church at Rome in [verses 9–10](../01/09.md)). Use a natural way in your language to express the reason for something. Alternate translation: “I am always requesting this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 11 gjdu figs-metonymy ἰδεῖν ὑμᾶς 1 Paul uses **see** figuratively to describe not only seeing the Christians in Rome, but also visiting them and spending time with them. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to visit you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 11 b23b grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that this is a purpose clause. Paul is stating the purpose for why he wants to visit the believers at Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) ROM 1 12 pnnm figs-distinguish τοῦτο δέ ἐστιν 1 Here, **and that is** gives us further information about why Paul wants to share “some spiritual gift” with the church at Rome. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “namely” or “specifically” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 12 ux1x figs-activepassive συνπαρακληθῆναι ἐν ὑμῖν 1 That is, I long to be mutually encouraged among you, through each other’s faith, yours and mine If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for us to comfort each other” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 12 ddtm figs-possession διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ 1 Paul is using the possessive form to show how Paul and the church at Rome can **be mutually encouraged**. Use a natural way in your language to express the idea of manner. Alternate translation: “by both you and I sharing with one another how we trust in God” or “through talking about our common Christian faith” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 12 e6py figs-abstractnouns πίστεως 1 See [1:5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 12 fr36 writing-pronouns ὑμῶν τε καὶ ἐμοῦ 1 The pronouns **yours** and **mine** are not meant to make a distinction between the Christian **faith** of Paul and the church at Rome (See [1:8](../01/08.md)). Paul means that they should mutually encourage each other because they have a mutual faith in Christ. If the pronouns **yours** and **mine** would make a distinction in your language between the **faith** of the Roman church and Paul, use a natural way in your language to avoid this distinction. Alternate translation: “since we have a mutual trust in Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 13 yi1f figs-litotes οὐ θέλω δὲ 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 is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I definitely want you informed” (See: [[rc://en/ta/man/translate/figs-litotes]]) -ROM 1 13 rwzn figs-activepassive ἀγνοεῖν 1 If your language does not use the passive form in this way you can state this in active form or in another way that is natural in your language. Alternate translation: “ignorant” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 13 u1cq figs-metaphor ἀδελφοί 1 brothers Unless otherwise noted, throughout this letter **brothers** is a metaphor meaning “fellow Christians” or “fellow believers in Christ.” If your readers would not understand what brothers means in this context, you could use an equivalent metaphor from your culture. (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 13 pec7 figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both males and females. Alternate translation: “brothers and sisters” or “spiritual brothers and sisters” or “fellow believers in Christ” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -ROM 1 13 ru3x grammar-connect-words-phrases ὅτι 1 but I was hindered until now Here, **that** marks a clause that explains what Paul wants the church at Rome to know about his desire to visit them. Use a natural way in your language to connect these ideas. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 13 b4vr grammar-connect-logic-contrast καὶ 1 What follows the word **but** here is in contrast to what Paul **intended**. Instead, Paul was **hindered** from visiting the church at Rome. Use a natural way in your language for introducing a contrast. Alternate translation: “however” or “yet” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 1 13 axe9 figs-aside καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο 1 Here Paul is using an aside in order to reinforce how much he wants to visit the Roman church. If this would be confusing in your language, or your language does not use parenthesis, use a natural way in your language to communicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) -ROM 1 13 zvrj figs-explicit καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο 1 Paul assumes that his readers will know that **until now** means “even at the present time.” He does not mean that he was **hindered* until the moment he wrote these words, but now he can come to Rome. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I have been hindered and still am” or “God continues to hinder me” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 1 13 b92o figs-activepassive ἐκωλύθην 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God stopped me” or “God did not permit it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 13 gnu7 figs-metaphor ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν 1 in order to have a harvest among you Paul speaks figuratively of his apostolic service as if he was a gardener producing fruit. He means that he wants to produce some spiritual benefit or growth in the church at Rome (See [1:11](../01/11.md) for the same word **some** used similarly). If your readers would not understand what it means to **have some fruit among you** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “in order to help you grow in how you trust in God” or “for the purpose of benefiting you spiritually” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 13 nv7c grammar-connect-logic-goal ἵνα 1 This phrase introduces a purpose clause. Paul is stating the purpose for which he **intended to come** to Rome. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -ROM 1 13 j96v καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν 1 the rest of the Gentiles Here, Paul uses the emphatic phrase **just as also** to emphasize that God has allowed his apostolic service among **the Gentiles** to flourish. Use a natural way in your language to indicate this emphasis. Alternate translation: “exactly as I have spiritually benefited to the rest of the non-Jewish churches” -ROM 1 13 xydv figs-extrainfo ἐν τοῖς λοιποῖς ἔθνεσιν 1 By **among the rest of the Gentiles**, Paul likely means the rest of churches among the nations to whom he preached the gospel (See [1:12–13](../01/12.md)). In the next verse, he lists four types of people that summarize the term **Gentiles**. Since the expression is explained in the next verse, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -ROM 1 14 s4bm figs-metaphor ὀφειλέτης εἰμί 1 I am a debtor both Paul speaks figuratively of himself as if he owed a monetary debt to the “Gentiles” (See [1:13](../01/13.md)). He means that as a servant and called apostle of Christ, it is his duty to preach the gospel to non-Jews. If your readers would not understand what it means to be **a debtor** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “I owe it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 14 j2sz figs-merism Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις 1 Paul speaks figuratively, using these types of people to represent all the Gentiles or nations. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people from among the nations” or “to all kinds of cultures and all kinds of people” (See: [[rc://en/ta/man/translate/figs-merism]]) -ROM 1 14 q728 figs-merism Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that he is obligated to preach the gospel to every kind of Gentile. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “to wise Greeks and foolish barbarians” or “to each and every kind of Gentile” or “to every single non-Jewish person” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 14 ejxt figs-nominaladj βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις 1 Paul is using the adjectives **barbarians** and **wise** and **foolish** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who are not Greek, people who are wise and people who are foolish” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 15 h9zv grammar-connect-logic-result οὕτως 1 This is a reason clause. Use a natural way in your language to indicate the reason why someone does something. Alternate translation: “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 15 z4hk figs-aside τὸ κατ’ ἐμὲ 1 Paul is using the phrase **as it depends me** as an aside in order to express how **eager** he is to visit Rome **to proclaim the gospel**. If this would be confusing in your language, you could add parenthesis or some other natural way in your language to indicate that this phrase is an aside. Alternate translation (no comma preceding): “(if I could have what I want)” (See: [[rc://en/ta/man/translate/figs-aside]]) -ROM 1 15 xjnr figs-ellipsis πρόθυμον…τοῖς 1 Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **I am** and **are** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 1 15 mwt1 figs-nominaladj πρόθυμον 1 Paul is using the adjective **eager** as a noun in order to describe himself. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “I am a person who has desired in advance” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 15 mq8x figs-explicit τοῖς ἐν Ῥώμῃ 1 It is implied that **you who {are} in Rome** means the church that is located in Rome (See [1:7](../01/07.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “believers in Christ at Rome” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 1 15 usjv grammar-connect-logic-goal εὐαγγελίσασθαι 1 This is a purpose clause. Paul is stating the purpose for which he is **eager**. Use a natural way in your language for expressing a purpose clause. Alternate translation: “for the purpose of announcing God’s good news” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -ROM 1 15 h4bk grammar-connect-result πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι 1 This could be reason clause. If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because I want to announce the gospel to you believers in the Messiah at Rome, I am eager” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 16 bf9s grammar-connect-logic-result οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because the gospel is God’s powerful way to save every type of person who believes–whether Jew or Greek–I am not ashamed to proclaim it” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 16 oa6m grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows is something else important that the church at Rome should pay attention to. In [1:16–17](../01/16.md) Paul neatly summarizes the theme of the letter. Use a natural way in your language to indicate emphasis. Alternate translation: “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 1 12 ux1x figs-activepassive συνπαρακληθῆναι ἐν ὑμῖν 1 That is, I long to be mutually encouraged among you, through each other’s faith, yours and mine If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to mutually encourage each other” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 12 ddtm figs-possession διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ 1 Paul is using the possessive form to to refer to the trust in Jesus that both he and his readers shared. Paul means that they should mutually encourage each other because they have a mutual faith in Christ. If this is not clear in your language, you can state it explicitly. Alternate translation: “by both you and I sharing with one another how we trust in God” or “through talking about our common Christian faith” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 12 e6py figs-abstractnouns πίστεως 1 See how you translated this word in [verse 5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 13 yi1f figs-litotes οὐ θέλω δὲ 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 is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I definitely want you to be informed” (See: [[rc://en/ta/man/translate/figs-litotes]]) +ROM 1 13 rwzn figs-activepassive ἀγνοεῖν 1 If your language does not use the passive form in this way you can state this in active form or in another way that is natural in your language. Alternate translation: “to not know” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 13 u1cq figs-gendernotations ἀδελφοί 1 brothers Although the term **brother** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “fellow believers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +ROM 1 13 zvrj figs-explicit καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο 1 Paul assumes that his readers will know that **until now** means “even at the present time.” He does not mean that he was no longer **hindered* at the moment he wrote these words. If this might confuse your readers, you could state this explicitly. Alternate translation: “but I have been hindered and still am now” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 13 b92o figs-activepassive ἐκωλύθην 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God hindered me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 13 gnu7 figs-metaphor ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν 1 in order to have a harvest among you Here, **fruit** could refer to: (1) people believing in the gospel as a result of Paul’s preaching, which would connect this verse to the idea in [verse 15](../01/15.md). Alternative translation: “so that I might lead people to salvation among you also” (2) strengthening the believers in Rome, in which case this would have the same meaning as “some spiritual gracious gift” in [verse 11](../01/11.md). Alternative translation: “so that I might strengthen you also” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 14 s4bm figs-metaphor ὀφειλέτης εἰμί 1 I am a debtor both Paul speaks figuratively of himself as if he was a **debtor** who owed money to people who were not Jews, such as **Greeks** and **barbarians**. Paul means that he was obligated to preach the gospel to non-Jews because God had commanded him to do so. If your readers would not understand this, you could express the meaning plainly or use a simile. Alternative translation, “I am obliged to preach the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 14 j2sz figs-merism Ἕλλησίν τε καὶ βαρβάροις 1 Here Paul uses **Greeks** and **barbarians** figuratively to represent all the Gentiles referred to in the previous verse. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of Gentiles” (See: [[rc://en/ta/man/translate/figs-merism]]) +ROM 1 14 lio6 figs-merism σοφοῖς τε καὶ ἀνοήτοις 1 Paul speaks figuratively here, using **wise ones** and **foolish ones** to represent all types of people among the Gentiles referred to in the previous verse. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people among the Gentiles” (See: [[rc://en/ta/man/translate/figs-merism]]) +ROM 1 14 q728 figs-doublet Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that he is obligated to preach the gospel to every kind of Gentile. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “to each and every kind of Gentile” or “to every single non-Jewish person” (See: [[rc://en/ta/man/translate/figs-doublet]]) +ROM 1 15 h9zv grammar-connect-logic-result οὕτως 1 **So** here indicates that this a reason clause. Use a natural way in your language to indicate the reason why someone does something. Alternate translation: “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 16 oa6m grammar-connect-logic-result γὰρ 1 **For** indicates the reason why Paul is eager to proclaim the gospel in Rome. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “I am eager to do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 1 16 mm2f figs-litotes οὐ…ἐπαισχύνομαι 1 I am not ashamed of the gospel Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I am greatly honored” (See: [[rc://en/ta/man/translate/figs-litotes]]) -ROM 1 16 f5x9 figs-possession δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι 1 for the Jew first and for the Greek Paul is using the possessive form **of God** to describe that the **gospel** is the powerful way God saves people. Use a natural way in your language to indicate how someone does something. Alternate translation: “because it is the powerful way God saves each type of person who trusts in him” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 16 sz5b grammar-connect-logic-result εἰς σωτηρίαν 1 first This phrase introduces a result clause. Use a natural way in your language to indicate result. Alternate translation: “that results in the salvation” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 16 q9w8 figs-nominaladj παντὶ 1 Paul is using the singular adjective **everyone** as a plural noun in order to describe all types of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “all types of people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 16 zq2q figs-merism Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι 1 Paul figuratively refers to **the Jew** and **the Greek**, using these types of people in order to include all of humanity or **everyone**. In other words, the good news about the Christ is not just for Jews (as would be assumed in this context), but is for each person from every nation who continues to trust in God, since God makes no distinction between people types (See [2:11; 3:22; 10:12](../02/11.md); [Acts 10:34](acts/10/34.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “first for the Jewish person and then for the non-Jewish person” or “for both the Jewish people and the culturally Greek people” or “regardless of ethnicity” (See: [[rc://en/ta/man/translate/figs-merism]]) -ROM 1 16 u8on grammar-connect-words-phrases Ἰουδαίῳ τε πρῶτον 1 **Both the Jew first** is meant to indicate that the Jewish people were the first to hear the gospel. Paul is not using **first** to express that the **Jew** is better than **the Greek**. If this would be misunderstood in your language, you could make this explicit. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 17 h38h figs-metaphor δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται 1 God’s righteousness is revealed from faith to faith Paul speaks figuratively about **the righteousness of God** as if it was an object that could be uncovered. He means that when the gospel is proclaimed, God’s righteousness becomes obvious. If your readers would not understand what **is revealed** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “When people preach the gospel God clarifies how he makes people right with himself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 17 wfsc figs-activepassive δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Indeed, God clarifies how he makes people right with himself” or “Certainly, God reveals that he is righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 17 qr31 figs-possession δικαιοσύνη γὰρ Θεοῦ 1 Here Paul is using the possessive form **of God** that could refer to: (1) righteousness from/through God. Alternate translation: “In fact, how God makes people right with himself” (2) righteousness that belongs to/characterizes God. Alternate translation: “Certainly, God’s righteousness” Use a natural way in your language to make this possessive form explicit. (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 17 of98 grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows is something else important about the “gospel” that the church at Rome should pay attention to. Alternate translation: “You also need to know that” or “This is because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 17 gsl5 figs-abstractnouns δικαιοσύνη…Θεοῦ 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **righteousness** in another way. Alternate translation: “how God makes people right with himself” or “the way people become right with God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 17 ii3m writing-pronouns ἐν αὐτῷ 1 For in it The pronoun **it** refers to “the gospel” (See [1:16](../01/16.md)). Alternate translation: “the gospel” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 17 jl9i figs-abstractnouns ἐκ πίστεως εἰς πίστιν 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **faith** in another way (See [1:5](../01/05.md). Here, Paul uses this phrase to emphasize how **the righteousness of God is revealed**. This phrase**from faith to faith** could refer to: (1) the Old Testament faith that leads to the New Testament faith. Alternate translation: “from the prophesied faith in the Messiah to the revealed faith in the Messiah” (2) God’s faithfulness that causes human faithfulness. Alternate translation: “that God is trustworthy and causes people to trust in him” (3) human faith that leads to human faithfulness. Alternate translation: “by people who trust in God that leads others to trust in God” or “by people who are faithful to God and lead others to become faithful to God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 17 igg9 writing-quotations καθὼς γέγραπται 1 as it has been written 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 Habakkuk the prophet. If this would be misunderstood in your language, you could use a comparable phrase indicating that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “exactly as Habakkuk the prophet says in the holy scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) -ROM 1 17 bgvh writing-quotations δὲ 1 What follows the word **But** here is in contrast to what Habakkuk the prophet previously says about the unrighteous person (See [Habakkuk 2:4](hab/02/04.md)). Use a natural way in your language for introducing a contrast. Alternate translation: “However” or “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 1 17 hbv6 figs-nominaladj ὁ…δίκαιος 1 The righteous will live by faith Paul is using the adjective **the righteous** as a noun in order to describe a type of person or group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the … person who is righteous” or “the … people who are righteous” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 17 a9y7 figs-metaphor ἐκ πίστεως ζήσεται 1 Paul speaks figuratively of **faith** as if it was food that could keep **the righteous** alive. He means that **faith** is the means to live right with God or gain eternal life. If your readers would not understand what **will live by faith** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “will stay alive through trusting in God” or “will live eternally by remaining faithful to God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 17 ee0i figs-metaphor ἐκ πίστεως 2 Paul is using the possessive form to describe how **faith** brings life for **the righteous**. Here, **by faith** could refer to: (1) the human means of *faith**. Alternate translation: “through trusting in God” (2) the divine origin of **faith**. Alternate translation: “from how faithful God is” (3) both the human means and divine origin of **faith**. Alternate translation: “from how faithful God is, by trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 17 e7eu figs-abstractnouns πίστεως 2 See [1:5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 18 r15v figs-activepassive ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ 1 For the wrath of God is revealed If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Now, God clarifies how angry he is” or “Certainly, God reveals how angry he is” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 18 ptaj figs-parallelism ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ 1 The two phrases that begin [1:17;18](../01/17.md) mean the opposite thing. Paul says the opposite thing, with similar wording, to show the two-sided nature of how **God is revealed** in the preaching of the gospel. See how you translated **For the righteousness of God is revealed** in [1:17](../01/17.md), and use a natural way in your language to make this parallelism explicit. Alternate translation: “Indeed, God clarifies how furious he is” or “Certainly, God reveals how angry he is” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 18 c69s grammar-connect-words-phrases γὰρ 1 For **For** indicates that what follows is something else important about what **is revealed** by **God** that the church at Rome should pay attention to. In [1:18–32](../01/18.md) Paul describes why God reveals his wrath to humanity. Alternate translation: “Certainly” or “You also need to know that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 18 wzy3 figs-abstractnouns ὀργὴ Θεοῦ 1 the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **wrath** in another way. Alternate translation: “how angry God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 18 iuau figs-possession ὀργὴ Θεοῦ 1 Paul is using the possessive form **of God** to describe **wrath**. Here, **the wrath of God** could refer to: (1) wrath that characterizes God. Alternate translation: “God’s wrath” (2) wrath that comes from God. Alternate translation: “the wrath from God” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 18 kjen figs-abstractnouns ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων, τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **ungodliness** and **unrighteousness** and **truth** in another way. You could use verb forms to express these ideas. Alternate translation: “against all those people who deny God and do not want to become right with him. Because they do not want to become right with God, they keep withholding what is true about God from those who want to know” or “against all people who do ungodly things and act unrighteously, who suppress what God says is true by acting unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 18 rn72 figs-possession ἀδικίαν ἀνθρώπων 1 hold back the truth Paul is using the possessive form to describe **men** who are characterized by **unrighteousness**. If this is not clear in your language, you could use the adjective “unrighteous” instead of the noun **unrighteousness**. Alternate translation: “unrighteous men” or “unrighteous people” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 18 rztp figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both male and female. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -ROM 1 18 g3qm figs-distinguish τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων 1 This phrase gives us further information about the nature of **all ungodliness and unrighteousness of men**. It is not making a distinction between a **ungodliness** and **unrighteousness**. If this is not understood in your language, you can make the relationship between these phrases more clear. Alternate translation: See the UST (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 19 c6jh figs-parallelism διότι τὸ γνωστὸν τοῦ Θεοῦ, φανερόν ἐστιν ἐν αὐτοῖς, ὁ Θεὸς γὰρ αὐτοῖς ἐφανέρωσεν 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how obvious his existence should be to ungodly and unrighteous people (See [1:18](../01/18.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Certainly, God has obviously shown to these people that he exists” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 19 z06b grammar-connect-logic-result διότι 1 Here, **because** introduces a reason clause. Use a natural way in your language to express the reason for something. Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 19 jd85 figs-activepassive τὸ γνωστὸν τοῦ 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. If you must state who did the action, Paul implies that it is any human being. Alternate translation: “what people can visibly know about God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 19 tbu2 figs-nominaladj τὸ γνωστὸν 1 that which is known about God is visible to them Paul is using the adjective phrase **that which {is} known** as a noun in order to describe visible knowledge about God. Your language may use adjectives in the same way. If not, you could translate this with a verb phrase. Alternate translation: “what people can visibly know” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 19 r6ef writing-pronouns αὐτοῖς…αὐτοῖς 1 The pronoun **them** refers to the ungodly and unrighteous men in [1:18](../01/18.md). Unless, otherwise noted, **them** or “their” or “they” refers to the ungodly and unrighteous throughout [1:19–32](../01/19.md). Alternate translation: “all these ungodly and unrighteous people … all these ungodly and unrighteous people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 19 u8z3 grammar-connect-logic-result γὰρ 1 For God has enlightened them Here, **for** introduces a reason clause. Paul means that the reason why these people can visibly know about God, is because God has made sure that his existence is obvious. Use a natural way in your language to express the reason why something is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 20 fo6q figs-abstractnouns τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου, τοῖς ποιήμασιν νοούμενα, καθορᾶται; ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **qualities**, **power**, and **nature** in another way. Alternate translation: “In fact, even though people are unable to visibly see God, ever since the time when God created the universe, people could observe how he eternally controls everything and how he divinely exists, innately perceiving how he exists by investigating the things he made” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 20 w39b grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows is something else important about Paul’s discussion on the existence of God that the church at Rome should pay attention to. Alternate translation: “You also need to know that” or “Certainly” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 20 szu6 figs-metaphor τὰ γὰρ ἀόρατα αὐτοῦ…ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης 1 For his invisible qualities … have been clearly seen Paul speaks figuratively of God’s **invisible qualities** of **eternal power and divine nature** as if people could see them with their eyes. Paul means that what God created demonstrates that he exists. If your readers would not understand what **invisible qualities** or **eternal power and divine nature** mean in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: See the UST (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 20 uvc1 figs-synecdoche κόσμου 1 world Paul refers figuratively to **the world** to mean the whole universe. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “of all that God made” or “all that exists” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -ROM 1 20 c7hp figs-activepassive τοῖς ποιήμασιν 1 in the things that have been made If your language does not use the passive form in this way you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “through those things God made” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 20 dxr6 grammar-connect-logic-result εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους 1 they are without excuse This is a result clause. Use natural way in your language to express result. Alternate translation: “As a result, these people cannot defend themselves” or “This is why they have nothing they can say” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 20 d7fh figs-nominaladj αὐτοὺς ἀναπολογήτους 1 Paul is using the adjective **without excuse** as a noun in order to describe the ungodly and unrighteous men in [1:18](../01/18.md). Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “these ungodly and unrighteous people cannot excuse themselves” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 21 pgta figs-explicit γνόντες τὸν Θεὸν 1 It is implied that these people do not actually know God in a personal sense. Paul means that they know about God or know that God exists. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “although they know about God” or “even though they realize that God exists” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 1 21 iasg figs-doublet οὐχ ὡς Θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν 1 Here, **not glorify him** and **nor give him thanks** mean basically the same thing. The repetition is used to emphasize how dishonoring ungodly people are towards God. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “they thanklessly despise God” or “these people completely disregard God” (See: [[rc://en/ta/man/translate/figs-doublet]]) -ROM 1 21 xm6i figs-activepassive ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν 1 became foolish in their thoughts You can translate this in an active form. Alternate translation: “began to think foolish things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 21 qxmh grammar-connect-logic-contrast ἀλλ’ 1 What follows the word **instead** is in contrast to glorifying and giving **God** **thanks**. Not only did these people refuse to honor God, but they also became foolish. Use a natural way in your language for introducing a contrast. Alternate translation: “In contrast” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 1 21 dant figs-parallelism ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how **foolish** these ungodly people became by refusing to honor God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “they started thinking foolishly and became totally senseless” or “they became completely senseless in the way they think” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 21 gw8y figs-metaphor ἀσύνετος αὐτῶν καρδία 1 their senseless hearts were darkened Here, **darkness** is a metaphor that represents the people’s lack of understanding. Alternate translation: “they became unable to understand what God wanted them to know” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 21 d2c0 figs-metaphor ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία 1 Paul speaks figuratively of the **heart** as if it could mentally sense things or could change to the color black. He means that these **foolish** people lack spiritual sensitivity. If your readers would not understand what a **senseless heart** or **darkened** mean in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “they became incapable of discerning spiritual things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 21 t4p7 figs-metonymy καρδία 1 Here, **hearts** is a metonym for a person’s inner being or mind. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “inner being” or “mind” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -ROM 1 21 sw8q grammar-collectivenouns καρδία 1 The word **heart** is a singular noun that refers to the inner beings or minds of a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “inner beings” or “minds” or “hearts” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) -ROM 1 22 ddr2 figs-nominaladj φάσκοντες εἶναι σοφοὶ, ἐμωράνθησαν 1 They claimed to be wise, but they became foolish 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 with a noun phrase. Alternate translation: “people who are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 22 ly68 ἐμωράνθησαν 1 They … they In the original, the phrase **they became foolish** is one verb. Use a natural way in your language to express a verbal phrase. Alternate translation: “they became fools” or “they acted like fools” or “they started acting like fools” -ROM 1 23 x2wl figs-metaphor καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν. 1 for the likenesses of an image Paul speaks figuratively of these people as if they were money changers or money traders. Paul means that they stopped honoring God and started worshiping idols that represent creatures (See also [1:25](../01/25.md)). If your readers would not understand what **exchanged** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “then they stopped honoring the never changing God in order to worship images of things God created that will one day change and decay: humans, birds, four-footed animals, and things that creep and crawl” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 23 k9xu grammar-connect-words-phrases καὶ 1 They exchanged the glory of the imperishable God Here, **and** indicates that what follows describes what these ungodly and unrighteous people did after they “became foolish” (See [1:22](../01/22.md)). Alternate translation: “then they” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 23 qb7f figs-parallelism τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου 1 These two phrases, **the glory of the imperishable God** and **a likeness of an image of perishable man** mean the opposite thing. Paul says the opposite thing, with similar phrases, to emphasize the contrast between **God** and **man**. Use a natural way in your language to express a contrast that uses parallel ideas. (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 23 r14e figs-abstractnouns τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ 1 of perishable man If your language does not use abstract nouns for these ideas, you could express the idea behind the abstract noun phrase **the glory** in another way. Alternate translation: “what glorifies the incorruptible God” or “what honors the never changing God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 23 u971 figs-possession τοῦ ἀφθάρτου Θεοῦ 1 of birds, of four-footed beasts, and of creeping things Paul is using the possessive form to describe the relationship between **glory** and **the imperishable God**. Here, **of the imperishable God** could refer to: (1) the glory that characterizes God. Alternate translation: “that characterizes God” (2) the glory that belongs to God. Alternate translation: “that belongs only to God” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 23 rfez figs-possession εἰκόνος 1 Paul is using the possessive form to describe **a likeness** that comes from an **image**. Alternate translation: “that come from an image” or “that are based on an image” or “of images that are representative” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 23 z0de figs-possession φθαρτοῦ ἀνθρώπου 1 Paul is using the possessive form to describe **man** who is characterized by being **perishable**. Alternate translation: “that are similar to corruptible humanity” or “that represent humans who decay” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 23 osrt figs-possession καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν 1 Paul is using these possessive forms to further describe **a likeness** that the ungodly and unrighteous people make. Alternate translation: “and likenesses that resemble birds, four-footed animals, and creeping creatures” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 24 fvv6 grammar-connect-logic-result διὸ 1 Therefore Here, **Therefore** introduces a result clause. Paul is stating the result of rejecting the glory of God in [1:23](../01/23.md). Use a natural way in your language to introduce a result clause. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 24 ec9q figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν 1 God gave them over to Paul speaks figuratively of these people as if **God** were physically moving them. He means that God is allowing them to have what they desire or is placing them under the control of their **lusts**. If your readers would not understand what it means in this context that **God gave them over**, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation (remove comma after **uncleanness**): “God allowed them to deeply lust, which caused them to live impurely and” or “God permits them to become controlled by what they desire to lust after, leading them to live impurely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 24 tlv5 figs-possession ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν 1 them … their … themselves Paul is using the possessive form to describe **hearts** that are characterized by **lusts**. If this is not clear in your language, you could use the adjective “lustful” instead of the noun **lusts**. Alternate translation: “their lustful hearts” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 24 le2o figs-possession ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς 1 Paul speaks figuratively of the **heart** as if it could lust. He means that the desires or affections or inner beings of these people are controlled by lust. If your readers would not understand what **the lusts of their hearts** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “to lustfully desire bringing” or “to lust deep within causing” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 24 l804 figs-metonymy τῶν καρδιῶν αὐτῶν 1 Here, **hearts** is a metonym for a person’s desires or inner being or mind. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their desires” or “intheir inner beings” or “in their minds” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -ROM 1 24 rkou grammar-connect-logic-result εἰς ἀκαθαρσίαν 1 This is a result clause. Paul is stating the result of indulging in **the lusts of their hearts**. Use natural way in your language to express result. Alternate translation: “causing them to become spiritually unclean” or “resulting in living impurely” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 24 g0r4 figs-metaphor εἰς ἀκαθαρσίαν 1 Here Paul speaks figuratively of **uncleanness** as if were something dirty. He means that these lustful people become spiritually impure through sexual immorality. If your readers would not understand what **uncleanness** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “to become spiritually impure” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 24 puad grammar-connect-logic-goal τοῦ ἀτιμάζεσθαι 1 Paul is emphasizing the way these people expressed **their lusts** and **uncleanness**. Use a natural way in your language to express this emphasis. Here, **to dishonor** could refer to: (1) a description of their **uncleanness**. Alternate translation: “by dishonoring” or “causing them to disrespect” (2) the purpose for which *God gave them over**. Alternate translation: “in order to dishonor” or “so that they failed to respect” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -ROM 1 24 a8pm figs-euphemism τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς 1 for their bodies to be dishonored among themselves In this clause, Paul is referring sexually immoral acts. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “so that they committed sexually immoral acts” or “by indulging in sexually immoral activity” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -ROM 1 25 dv6h figs-metaphor οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 they Paul speaks figuratively of these people as if they were money changers or money traders. Paul means that they stopped believing what is true about God and started worshiping idols that represent creatures (See [1:23](../01/23.md)). If your readers would not understand what **exchanged** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “these people refuse to trust what God says is true and accept what is false” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 25 koee figs-abstractnouns τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **truth** and **lie** in another way. Alternate translation: “what is correct about God and what is incorrect” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 25 e9pj figs-possession τὴν ἀλήθειαν τοῦ Θεοῦ 1 who worshiped and served the creation Paul is using the possessive form to describe the relationship between **God** and **the truth**. Here, **the truth of God** could refer to: (1) what is true about God. Alternate translation: “God’s truth” (2) the truth that comes from God. Alternate translation: “the truth that comes from God” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 25 v89u grammar-connect-words-phrases καὶ 1 instead of Here, **and** indicates that what follows is something else important about these ungodly and unrighteous people. In this context, **and** could refer to: (1) a marker of equivalence. Alternate translation: “in other words they” (2) a marker of purpose. Alternate translation: “so that they” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 25 bl7p figs-doublet ἐσεβάσθησαν καὶ ἐλάτρευσαν 1 These two phrases mean basically the same thing. The repetition is used to emphasize that these people totally rejected worshiping the true **God**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “They reverently worshiped” (See: [[rc://en/ta/man/translate/figs-doublet]]) -ROM 1 25 x3t4 grammar-connect-logic-contrast παρὰ 1 What follows the word **instead** here is in contrast to what should be true, that all people would worship the true **God** who created them. Instead, these ungodly and unrighteous people worship what **God** created. Use a natural way in your language for introducing a contrast. Alternate translation: “in place of” or “rather than” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 1 25 xrsa figs-distinguish ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας 1 This phrase gives us further information about **the Creator**. It is not making a distinction between **God** and **the Creator**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “God who should be praised forever” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 25 m8zg translate-blessing ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας 1 After naming **the Creator**, Paul adds a blessing. This is to reinforce how false the worship of these ungodly and unrighteous people is. Use a form that people would recognize as a blessing in your language. Alternate translation: “may he be blessed forever and ever” (See: [[rc://en/ta/man/translate/translate-blessing]]) -ROM 1 25 v1ex figs-nominaladj εὐλογητὸς 1 Paul is using the adjective **blessed** as a noun in order to describe **the Creator**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the God that should be blessed” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 26 sk6f 0 See [1:24](../01/24.md) for how you translated the parallel words and ideas. -ROM 1 26 jb2g grammar-connect-logic-result διὰ τοῦτο 1 Because of this Here, **For this reason** introduces a result clause. In [1:26-32](../01/26.md), Paul states the results of rejecting the true God and worshiping idols. Use a natural way in your language to introduce a result clause. Alternate translation: “Because of this” or “This is why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 1 26 pil3 figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας 1 God gave them over to Paul speaks figuratively of these people as if **God** were physically moving them (See the note for this phrase and your translation at [1:24](../01/24.md)). He means that God is allowing them to have what they desire or is placing them under the control of their **dishonorable passions**. If your readers would not understand what it means in this context that **God gave them over**, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “God allows them to become controlled by vile sexually immoral acts” or “God permits them to dishonorably indulge in the sexual immoral activity they desire” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 16 nvkv figs-metonymy οὐ…ἐπαισχύνομαι τὸ εὐαγγέλιον 1 I am not ashamed of the gospel Here, **gospel** refers specifically to the preaching of the **gospel** that was mentioned in the previous verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I am not ashamed to preach the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 16 f5x9 figs-possession δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν 1 for the Jew first and for the Greek Paul is using the possessive form to describe the **gospel** as the powerful way that **God** saves people. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “for it is the powerful way that God saves” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 16 sz5b grammar-connect-logic-result εἰς σωτηρίαν 1 first Here, **for** indicates that **salvation** is the result of the gospel. Use a natural way in your language to indicate result. Alternate translation: “that results in the salvation” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 16 merb figs-abstractnouns εἰς σωτηρίαν παντὶ 1 first If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “for saving everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 16 htqe figs-ellipsis παντὶ τῷ πιστεύοντι 1 first Paul is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “to everyone who believes that Jesus is the Messiah” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +ROM 1 16 dwtm figs-genericnoun Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι 1 first Paul is speaking of Jewish people and Greek people in general, not of one particular Jew or Greek. If this might confuse your readers, use a more natural phrase. Alternate translation: “both to the Jewish people first and to the Greek people” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) +ROM 1 16 u8on figs-explicit Ἰουδαίῳ τε πρῶτον 1 The phrase **the Jew first** means that the Jewish people were the first people to hear the gospel. Paul does not mean that **the Jew** is better or has a high status than **the Greek**. If this would confuse your readers, you could state it explicitly. Alternate translation: “both to the Jews who first heard the gospel” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 16 al16 figs-explicit Ἕλληνι 1 Here, **the Greek** refers to non-Jewish people in general. It does not refer only to people from the country of Greece. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the non-Jew” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 17 of98 grammar-connect-logic-result γὰρ 1 **For** indicates that what follows is the reason why the gospel is the power of God that leads to salvation, as stated in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “The gospel can save everyone who believes because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 17 wfsc figs-activepassive δικαιοσύνη…Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “it reveals the righteousness of God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 17 h38h figs-metaphor δικαιοσύνη…Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται 1 God’s righteousness is revealed from faith to faith Paul speaks figuratively about **the righteousness of God** as if it was an object that could be **revealed**. He means that people learn about the righteousness of God when someone proclaims the gospel to them. If your readers would not understand this, you could express the meaning plainly or use a simile. Alternative translation: “when people preach the gospel, those who hear it learn about the righteousness of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 17 qr31 figs-possession δικαιοσύνη…Θεοῦ 1 Here Paul is using the possessive form **of God** that could refer to: (1) righteousness that comes from God. Alternate translation: “the righteousness from God” (2) righteousness that characterizes God. Alternate translation: “God’s righteousness” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 17 gsl5 figs-abstractnouns δικαιοσύνη…Θεοῦ 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **righteousness** in another way. Alternate translation: “how God causes people to become righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 17 ii3m writing-pronouns ἐν αὐτῷ 1 For in it The pronoun **it** here refers to “the gospel” that was mentioned in the previous verse. If this might confuse your readers, you could state this explicitly. Alternate translation: “in the gospel” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +ROM 1 17 jl9i figs-idiom ἐκ πίστεως εἰς πίστιν 1 Here, **from faith to faith** describes how **the righteousness of God is revealed**. It is an idiom that could mean: (1) completely by faith alone. Alternate translation: “by faith from beginning to end” or “through faith from first to last” (2) by the faith that all believers share, like how the phrase “from sea to sea” means “from one sea to another sea.” Alternate translation: “from one person’s faith to another person’s faith” (3) by faith that leads to increasing faith. Alternate translation: “through faith for faith” or “from one degree of faith to another” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 1 17 igg9 writing-quotations καθὼς γέγραπται 1 as it has been written Here Paul uses **just as it has been written** to introduce a quotation from an Old Testament book ([Habakkuk 2:4](../../hab/02/04.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: “just as it has been written in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) +ROM 1 17 bgvh figs-activepassive καθὼς γέγραπται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was written by the prophet Habakkuk. Alternate translation: “just as the prophet Habakkuk wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 17 oih2 figs-quotemarks ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται 1 In this sentence Paul quotes [Habakkuk 2:4](../../hab/02/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) +ROM 1 17 a9y7 figs-explicit ἐκ πίστεως ζήσεται 1 Here, **live** could refer to: (1) eternal life. Alternative translation: “will live eternally by faith” (2) the quality of one’s physical life. Alternative translation: “will truly live by faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 17 e7eu figs-abstractnouns πίστεως 2 See how you translated this word in [verse 5](../01/05.md) (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 18 c69s grammar-connect-logic-result γὰρ 1 For **For** indicates that what follows is the reason why “the righteous one must live by faith,” as mentioned in the previous verse. Alternate translation: “The righteous one must live this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 18 r15v figs-activepassive ἀποκαλύπτεται…ὀργὴ Θεοῦ 1 For the wrath of God is revealed If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God is revealing his wrath” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 18 wzy3 figs-metonymy ὀργὴ Θεοῦ 1 the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people Here Paul uses **wrath** figuratively to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. If this would confuse your readers, you could use an equivalent expression or plain language. Alternate translation: “God’s wrathful punishment” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 18 kjen figs-abstractnouns ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων 1 If your language does not use abstract nouns for these ideas of **ungodliness** and **unrighteousness**, you could express the same ideas in another way. Alternate translation: “against all the ungodly and unrighteous acts of men ” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 18 fz23 figs-metonymy ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων 1 Here, **ungodliness and unrighteousness of men** figuratively refer to the people who do ungodly and unrighteous things. If this would confuse your readers, you could use an equivalent expression or plain language. Alternate translation: “against people who do any ungodly or unrighteous deeds” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 18 td8t figs-abstractnouns τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων 1 If your language does not use abstract nouns for these ideas of **unrighteousness** and **truth**, you could express the same ideas in another way. Alternate translation: “who, because they do not want to act righteously, keep holding back what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 18 rztp figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +ROM 1 18 g3qm figs-distinguish τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων 1 This phrase gives us further information about the nature of people, who are called ** men** in the previous phrase. It is not making a distinction between different kinds of **men**. If this might confuse your readers, you can make the relationship between these phrases clearer. Alternate translation: “these same people who in unrighteousness are holding back the truth” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 18 k4ql figs-personification τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων 1 Here Paul speaks of **truth** figuratively as though it were a person who could be restrained or held back. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “who in unrighteousness prevent the truth from being known” (See: [[rc://en/ta/man/translate/figs-personification]]) +ROM 1 19 jd85 figs-activepassive τὸ γνωστὸν τοῦ 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. If you must state who did the action, Paul implies that it is any person. Alternate translation: “what people can know about God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 19 r6ef writing-pronouns αὐτοῖς…αὐτοῖς 1 The pronoun **them** refers to the ungodly and unrighteous people mentioned in the previous verse. Unless, otherwise noted, **them**, “their”, and “they” refer to ungodly and unrighteous people throughout [verses 19–32](../01/19.md). If it would be clearer in your language, you could state this explicitly. Alternate translation: “all these ungodly and unrighteous people … all these ungodly and unrighteous people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +ROM 1 20 fo6q figs-abstractnouns τὰ…ἀόρατα αὐτοῦ…καθορᾶται; ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης 1 If your language does not use abstract nouns for the ideas of **qualities**, **power**, and **nature**, you could express the same ideas in another way. Alternate translation: “what people cannot see about God, both how eternally powerful he is and who he is are clearly seen” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 20 szu6 figs-metaphor καθορᾶται 1 For his invisible qualities … have been clearly seen Paul uses **seen** figurative to refer to perceiving something. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “are clearly perceived” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 20 abdl figs-activepassive καθορᾶται 1 For his invisible qualities … have been clearly seen If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people can clearly see” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 20 uvc1 figs-synecdoche κόσμου 1 world Paul uses **the world** figuratively to refer to the whole universe. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “of all that God made” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) +ROM 1 20 dr8v figs-activepassive τοῖς ποιήμασιν νοούμενα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “which the things God has made understand” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 20 dxr6 grammar-connect-logic-result εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους 1 they are without excuse **So** indicates that this is a result clause. Use the natural way in your language to express result. Alternate translation: “As a result, they are without excuse” or “This is why they are without excuse” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 21 pgta figs-explicit γνόντες τὸν Θεὸν 1 Here Paul uses **having known** to imply that these people know about God or know that God exists. He does not mean that they know God personally. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “having known about God” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 21 iasg figs-doublet οὐχ ὡς Θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν 1 Here, **not glorify him** and **nor give him thanks** mean basically the same thing. The repetition is used to emphasize that ungodly people dishonor God. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “they thanklessly despise God” or “they completely disregard God” (See: [[rc://en/ta/man/translate/figs-doublet]]) +ROM 1 21 c6v7 figs-metaphor ηὐχαρίστησαν 1 Here Paul speaks of expressions of **thanks** figuratively as if they were something that could be given to a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “did they thank him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 21 dant figs-doublet ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show how foolish these ungodly people became by refusing to honor God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “they became completely senseless in the way they think” (See: [[rc://en/ta/man/translate/figs-doublet]]) +ROM 1 21 xm6i figs-activepassive ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν 1 became foolish in their thoughts If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they began to think futile things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 21 d2c0 figs-metaphor ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία 1 Here Paul speaks figuratively of the **heart** as if it could mentally sense things or could become black in color. He also uses **darkened** figuratively to refer to someone losing the ability to understand something. He means that these people lack spiritual sensitivity and are unable to understand spiritual things. If your readers would not understand what a **senseless heart** or **darkened** mean in this context, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “their heart became incapable of feeling or understanding spiritual things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 21 t4p7 figs-metonymy καρδία 1 Here Paul uses **heart** figuratively to refer a person’s inner being or mind. If this would be misunderstood in your language, you could express the meaning plainly. Alternate translation: “inner being” or “mind” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 21 sw8q grammar-collectivenouns καρδία 1 The word **heart** is a singular noun that refers to the inner beings or minds of a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “inner beings” or “hearts” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +ROM 1 22 ddr2 grammar-connect-logic-contrast ἐμωράνθησαν 1 They claimed to be wise, but they became foolish The phrase **they became foolish** is in contrast to what these unrighteous people claimed about themselves in the previous phrase. Use a natural way in your language for introducing a contrast. Alternate translation: “but they became foolish” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +ROM 1 22 ly68 ἐμωράνθησαν 1 Alternate translation: “they became fools” or “they acted like fools” or “they started acting like fools” +ROM 1 23 k9xu grammar-connect-words-phrases καὶ 1 They exchanged the glory of the imperishable God Here, **and** indicates that what follows describes what these ungodly and unrighteous people did after they “became foolish,” as stated in the previous verse. Alternate translation: “then they” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 1 23 x2wl figs-metaphor καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν. 1 for the likenesses of an image Paul uses **exchanged** figuratively to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped worshiping God and started worshiping idols that resembled these creatures. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. Alternative translation, “then they stopped glorifying the imperishable God in order to worship images things that God created: perishable humans, birds, four-footed animals, and creeping things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 23 qb7f figs-parallelism τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου 1 The two phrases **the glory of the imperishable God** and **a likeness of an image of perishable man** mean the opposite thing. Paul says the opposite thing with similar phrases to emphasize the contrast between **God** and **man**. Use a natural way in your language to express a contrast that uses parallel ideas. (See: [[rc://en/ta/man/translate/figs-parallelism]]) +ROM 1 23 r14e figs-abstractnouns τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ 1 of perishable man If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “what glorifies the imperishable God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 23 u971 figs-possession τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ 1 of birds, of four-footed beasts, and of creeping things Paul is using the possessive form to describe the relationship between **glory** and **the imperishable God**. This phrase could refer to: (1) the glory that characterizes God. Alternate translation: “the glory that characterizes the imperishable God” (2) the glory that belongs to God. Alternate translation: “the glory that belongs only to the imperishable God” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 23 rfez figs-possession ὁμοιώματι εἰκόνος 1 The words translated as **likeness** and **image** were used in the Greek translation of the Old Testament to refer to the same thing ([Genesis 1:26](../../gen/01/26.md). Here Paul is using the possessive form to indicate that **image** is an explanation of **likeness**. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “a likeness, that is, an image” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 23 osrt figs-ellipsis καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν 1 Paul is leaving out some of the words that a phrase would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from earlier in the verse. Alternate translation: “and likenesses of birds, and likenesses of four-footed animals, and likenesses of creeping things” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +ROM 1 23 rq7h τετραπόδων 1 The phrase **four-footed beasts** refers to animals that walk on four feet. Use the most natural form to describe this kind of animal in your language. Alternate translation: “of quadrupeds” or “of four-legged beasts” +ROM 1 24 fvv6 grammar-connect-logic-result διὸ 1 Therefore **Therefore** here introduces a result clause. Paul is stating the result of people rejecting the glory of God in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 24 ec9q figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν 1 God gave them over to Paul speaks figuratively of these people as if **God** were physically giving them to **lusts**. He means that God is allowing them to have what they desire. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “God permitted them to become controlled by the lusts of their hearts” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 24 tlv5 figs-possession ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν 1 them … their … themselves Paul is using the possessive form to describe **lusts** that come from **their hearts**. If this is not clear in your language, you could state the meaning explicitly. Alternate translation: “the lusts that come from their hearts” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 24 le2o figs-metonymy τῶν καρδιῶν αὐτῶν 1 See how you translated “heart” in [verse 21](../01/21.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 1 24 rkou grammar-connect-logic-result εἰς ἀκαθαρσίαν 1 This is a result clause. Paul is stating the result of people indulging in **the lusts of their hearts**. Use the natural way in your language to express result. Alternate translation: “resulting in uncleanness” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 24 ze8i figs-abstractnouns εἰς ἀκαθαρσίαν 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “to become unclean” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 24 g0r4 figs-metaphor εἰς ἀκαθαρσίαν 1 Here Paul uses **uncleanness** figuratively to refer to sexual immorality as if it were something dirty. He means that these lustful people become spiritually impure as a result of doing sexually immoral acts. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “to become sexually immoral” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 24 puad grammar-connect-logic-goal τοῦ ἀτιμάζεσθαι 1 Here, **to dishonor** could refer to: (1) the result of God giving the people **over to their lusts**. Alternate translation: “which results in them dishonoring” (2) the purpose for which **God gave them over to their lusts**. Alternate translation: “in order to dishonor” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) +ROM 1 24 a8pm figs-euphemism τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν 1 for their bodies to be dishonored among themselves In this clause Paul uses **dishonor their bodies** figuratively to refer to sexually immoral acts. This is a polite way of referring to a shameful act. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “to commit sexually immoral acts” or “to indulging in sexually immoral activity” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +ROM 1 25 dv6h figs-metaphor οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 they Paul uses **exchanged** figuratively to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped believing what is true about God and started believing in idols, which are false gods. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. See how you translated **exchanged** in [verse 23](../01/23.md). Alternative translation, “these people refuse to trust what God says is true and accept what is false” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 25 koee figs-abstractnouns τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 If your language does not use abstract nouns for the ideas of **truth** and **lie**, you could express the same ideas in another way. Alternate translation: “what is correct about God for what is incorrect” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 25 e9pj figs-possession τὴν ἀλήθειαν τοῦ Θεοῦ 1 who worshiped and served the creation Paul is using the possessive form to describe **truth** that is about **God**. If this is not clear in your language, you could use the adjective “true” instead of the noun **truth**. Alternate translation: “the truth about God” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 25 bl7p figs-doublet ἐσεβάσθησαν καὶ ἐλάτρευσαν 1 These two phrases mean basically the same thing. The repetition is used to emphasize that these people completely rejected worshiping the true **God**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “wholeheartedly worshiped” (See: [[rc://en/ta/man/translate/figs-doublet]]) +ROM 1 25 x3t4 figs-abstractnouns τῇ κτίσει 1 If your language does not use an abstract noun for the idea of *creation**, you could express the same idea in another way. Alternate translation: “what was created” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 25 xrsa figs-distinguish ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας 1 This phrase gives us further information about **the Creator**. It is not making a distinction between **God** and **the Creator**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “God who is blessed to eternity” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 25 m8zg translate-blessing ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας 1 After naming **the Creator**, Paul adds a blessing. Use a form that people would recognize as a blessing in your language. Alternate translation: “may he be blessed to eternity” (See: [[rc://en/ta/man/translate/translate-blessing]]) +ROM 1 25 v1ex figs-nominaladj εὐλογητὸς 1 Paul is using the adjective **blessed** as a noun in order to describe **the Creator**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the blessed one” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 1 26 sk6f figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς 1 See how you translated this phrase in [verse 24](../01/24.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 1 26 hw81 figs-possession πάθη ἀτιμίας 1 dishonorable passions Paul is using the possessive form to describe **passions** that are characterized by **dishonor**. If this is not clear in your language, you could use the adjective “dishonorable” instead of the noun “dishonor.” Alternate translation: “dishonorable passions” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 26 lk73 figs-abstractnouns πάθη ἀτιμίας 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract noun phrase **passions of dishonor** with a verbal phrase or another way. Alternate translation: “dishonor themselves by indulging in sexually immoral activity” or “passionately dishonor themselves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 26 j4ni grammar-connect-words-phrases γὰρ 1 for their women Here, **for** indicates that what follows in [1:26-27](../01/26.md) describes what **passions of dishonor** are. Alternate translation: “in other words,” or “indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 26 v7d2 αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν 1 See [1:25](../01/25.md) for parallel language that indicates a connection between rejecting “the truth of God” and “Creator” and here accepting things **contrary to nature**. -ROM 1 26 jqyi figs-metaphor μετήλλαξαν 1 Paul speaks figuratively of these females as if they were money changers or money traders. Paul means that they stopped having natural sexual relations with males and began having sexual relations with females (See [1:24](../01/24.md)). If your readers would not understand what **exchanged** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation, “these females stopped engaging in sexual activity with males and began engaging in sexual activity with females” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 26 vs4a figs-euphemism τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν 1 exchanged natural relations for those that were unnatural Paul is referring to female homosexual activity as **relations** that are **contrary to nature**. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “sexual activity with males for sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -ROM 1 26 hc1q figs-abstractnouns τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **relations** and **nature** with a verbal phrase or in another way. Alternate translation: “natural sexual relationships for unnatural sexual relationships” or “how God intended them to engage in sexual activity for sexual activity that God did not intend” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 26 lk73 figs-abstractnouns πάθη ἀτιμίας 1 If your language does not use abstract nouns for the ideas of **passions** and **dishonor**, you could express the same ideas in another way. Alternate translation: “dishonor themselves by doing what they are passionate about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 26 j4ni grammar-connect-words-phrases γὰρ 1 for their women The word translated **for** introduces an explanation of **passions of dishonor**. This explanation begins after the word **for** and continues through the end of the next verse. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 1 26 jqyi figs-metaphor μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν 1 Paul uses **exchanged** figuratively to describe the actions of ungodly women as if they were exchanging goods or money. Paul means that they stopped doing **natural** sexual acts with men and started doing sexual acts with other women that are **contrary to nature**. If your readers would not understand what **exchanged** means in this context, you could use an express the meaning plainly. See how you translated **exchanged** in [verses 23](../01/23.md) and [25](../01/25.md). Alternative translation, “stopped doing natural sexual acts with men and started doing unnatural sexual acts with women” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 26 vs4a figs-euphemism τὴν φυσικὴν χρῆσιν 1 exchanged natural relations for those that were unnatural Paul uses **the natural use** figuratively to refer to sexual activity between women and men. This is a polite way of referring to something that would be offensive in some cultures. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “sexual activity with males” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +ROM 1 26 qvr5 figs-euphemism τὴν παρὰ φύσιν 1 exchanged natural relations for those that were unnatural Paul uses **contrary to nature** figuratively to refer to sexual activity between women and other women. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) ROM 1 27 ji3l grammar-connect-words-phrases ὁμοίως τε καὶ οἱ ἄρσενες 1 This phrase emphasizes that what follows is similar to [1:26](../01/26.md). Alternate translation: “in the same way even the males” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 27 g3ja figs-euphemism καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας 1 men also left their natural relations with women This phrase refers to male homosexual activity. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “even the males stop engaging in sexual activity with females” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -ROM 1 27 gn3f figs-metaphor ἀφέντες 1 committed shameless acts Paul speaks figuratively of these **males** as if they were going to another location. He means that they are abandoning or rejecting the way intended them to engage in sexual activity. If your readers would not understand what **having left** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “after abandoning” or “because they rejected” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 27 c7ja figs-abstractnouns χρῆσιν 1 burned in their lust for one another If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **use** with a verbal phrase or in another way. Alternate translation: “sexual relationship” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 27 qvi3 figs-possession τῆς θηλείας 1 men and received in themselves the penalty they deserved for their error Paul is using the possessive form to describe **the natural use** that is associated with **the female**. Alternate translation: “associated with the female” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 27 yvm1 figs-metaphor ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους 1 error Paul speaks figuratively of **lust** as if it were something that could be set on fire or something that flares out like a flame. He means that their **lust** is out of control like a burning fire. If your readers would not understand what **burned** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “passionately lusted after one another” or “intensely desired each other” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 27 ylj6 figs-abstractnouns ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **lust** in another way. Alternate translation: “by passionately desiring each other” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 27 z759 writing-pronouns ἀλλήλους 1 The pronoun **one another** refers to other males. Alternate translation: “different males” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 27 kxwj figs-euphemism ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι 1 This phrase refers to male homosexual activity. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “males shamelessly engaging in sexual activity with each other” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -ROM 1 27 u2hh figs-metaphor κατεργαζόμενοι 1 Paul speaks figuratively of homosexual activity as if it could work or produce something. He means that their homosexual activity is morally shameful. If your readers would not understand what **producing** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “committing” or “engaging in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 27 fdzs τὴν ἀσχημοσύνην 1 In the original, the phrase **shameless acts** is one abstract noun. If this would be misunderstood in your language, you could use translate **shameless acts** as a singular phrase or in another way. Alternate translation: “shameless activity” or “what is shameless” -ROM 1 27 sjhb figs-infostructure καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν, ἐν ἑαυτοῖς ἀπολαμβάνοντες 1 In the original, the word order is different, emphasizing **the penalty**. If it would be more natural in your language, you could arrange the order of these phrases to emphasize **the penalty they deserved for their error**. Alternate translation: “and the penalty they deserved for their error they received in themselves” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -ROM 1 27 jtru grammar-connect-words-phrases καὶ 2 Here, **and** indicates that what follows is the result of their **shameless acts**. Alternate translation: “and as a result” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 27 raet figs-metaphor ἐν ἑαυτοῖς ἀπολαμβάνοντες 1 Paul speaks figuratively of **the penalty** for homosexual activity as if it were something that could happen inside of them. If your readers would not understand what **receiving in themselves** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “experiencing in their own bodies” or “receiving among themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 27 bysh figs-rpronouns ἑαυτοῖς 1 Paul uses the word **themselves** to emphasize how serious **the penalty** for homosexual activity is. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “their very own bodies” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) -ROM 1 27 x6fz figs-abstractnouns τὴν ἀντιμισθίαν 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **the penalty** in another way. Alternate translation: “the punishing act” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 27 dbtt figs-distinguish ἣν ἔδει τῆς πλάνης αὐτῶν 1 This phrase gives us further information about **the penalty**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “which is required for how they erred” (See: [[rc://en/ta/man/translate/figs-distinguish]]) -ROM 1 28 cx7y grammar-connect-words-phrases καὶ καθὼς 1 Because they did not approve of having God in their awareness Here, **And just as” emphasizes that what follows refers back to similar ideas in [1:18-27](../01/18.md). Alternate translation: “Similarly,” or “In the same way” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 28 bt7u figs-metaphor οὐκ ἐδοκίμασαν, τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει 1 they … their … them Paul speaks figuratively of **God** as if these people could decide to hold him inside their head. He means that they do not care to think about God. If your readers would not understand what this phrase means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “these people consider it useless to recognize that God exists” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 28 f53x figs-abstractnouns τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει 1 If your language does not use an abstract noun phrase for these ideas, you could express the ideas behind the abstract noun phrase **having God in their awareness** in another way. Alternate translation: “acknowledging that God exists” or “remembering to think about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 28 yy1c figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν 1 he gave them up to a depraved mind Paul speaks figuratively of these people as if **God** were physically moving them (See the note for this phrase and your translation at [1:24,26](../01/24.md)). He means that **God** is allowing them to have what they desire or is placing them under the control of a **depraved mind**. If your readers would not understand what it means in this context that **God gave them over**, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “God allows them to become inclined toward things of which he disapproves” or “God permits them to inwardly perceive useless things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 28 p8z2 figs-abstractnouns εἰς ἀδόκιμον νοῦν 1 not proper If your language does not use an abstract noun phrase for these ideas, you could express the ideas behind the abstract noun phrase **to a depraved mind** in another way. Alternate translation: “to incline toward things God disapproves” or “to inwardly perceive worthless things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 28 ie4l ποιεῖν 1 This phrase could refer to: (1) the result of a **depraved mind**. Alternate translation: “as a result they do” or “causing them to practice” (2) the purpose of a **depraved mind**. Alternate translation: “so that they do” -ROM 1 28 aye6 figs-extrainfo τὰ μὴ καθήκοντα 1 By **those things that are not proper**, Paul implies that **those things** are what follows in [1:29-31](../01/29.md). Since this expression is explained in the next verses, you do not need to explain its meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -ROM 1 29 c2e2 figs-litany 1 They have been filled with Paul uses a repetitive series of sentences and ideas in [1:29-31](../01/29.md) to show how depraved these ungodly and unrighteous people have become. This repetitive style of speaking or writing is called a “litany.” This is a list of “the things that are not proper” of which the ungodly and unrighteous people in [1:18-28](../01/18.md) are guilty. Paul goes on to say in [1:32](../01/32.md) that people “who practice such things are deserving of death.” Use a form in your language that someone would use to list things that someone has done wrong. (See: [[rc://en/ta/man/translate/figs-litany]]) -ROM 1 29 y307 figs-parallelism πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ; μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας 1 These two clauses mean the same thing. Paul says the same thing twice, in similar ways, to amplify how bad these people are. If saying the same thing twice might be confusing for your readers, you can combine the phrases under one verb. Alternate translation: “These people are fully: unrighteous, wicked, covetous, malicious, envious, murderous, argumentative, deceitful, and crafty” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 1 29 v0zj figs-metaphor πεπληρωμένους πάσῃ ἀδικίᾳ 1 Paul speaks figuratively of these people as if they were a full container. He means that they have reached the limit of being sinful. If your readers would not understand what **having been filled** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. “These people are totally dominated by refusing to become right God” or “These people are fully controlled by acting unrighteously” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 29 t4qm figs-activepassive πεπληρωμένους 1 They are full of envy, murder, strife, deceit, and evil intentions 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, Paul implies that the ungodly and unrighteous people did it (See [1:18](../01/18). Alternate translation: “These people are dominated” or “These people are controlled” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -ROM 1 29 uqks figs-abstractnouns ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ; μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας; ψιθυριστάς 1 If your language does not use abstract nouns for these ideas, you could express the ideas behind these abstract nouns as verb phrases like the UST. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 29 ptcj figs-abstractnouns κακίᾳ; μεστοὺς…ψιθυριστάς 1 Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **and**, **they**, **and**, as well as **They are** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 1 29 pkrd figs-possession μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας 1 Paul is using the possessive form to describe traits that characterize these ungodly and unrighteous people. If this is not clear in your language, you could use the adjectives instead of the nouns. Alternate translation: “they are fully envious, murderous, argumentative, deceptive, and crafty” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 29 a7s3 figs-metaphor μεστοὺς φθόνου 1 Paul speaks figuratively of these people as if they were a full container. He means that they have reached the limit of being sinful. If your readers would not understand what **having been filled** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. “These people are totally dominated by acting envious” or “These people are fully controlled by acting envious” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 1 29 dzda figs-nominaladj μεστοὺς 1 Paul is using the adjective **full* 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: “they are people who are full” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 30 f4tt figs-nominaladj θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας…κακῶν…ἀπειθεῖς 1 slanderers Paul is using these adjectives as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with noun phrases. Alternate translation: “people who hate God, people who are insolent, people who are arrogant, people who are boastful … of evil things … people who are disobedient” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 30 th8q figs-abstractnouns καταλάλους…ἐφευρετὰς κακῶν 1 inventing ways of doing evil If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **slanderers** and **inventors** in another way. Alternate translation: “these people speak against others … these people discover new ways to do evil things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 30 qq50 figs-possession ἐφευρετὰς κακῶν 1 Paul is using the possessive form to describe **inventors** that do **evil** things. If this is not clear in your language, you could make this phrase a verb form. Alternate translation: “they invent evil things” or “they discover how to do new kinds of evil deeds” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 30 f4a0 grammar-collectivenouns κακῶν 1 The word **evil** is a plural noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “a group of people” or “many people” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) -ROM 1 31 i7ix figs-nominaladj ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀνελεήμονας 1 Paul is using these adjectives as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with noun phrases. Alternate translation: “people who are senseless, people who are faithless, people who are heartless, and people who merciless” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 31 rtic figs-ellipsis ἀνελεήμονας 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **and** is added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 1 32 cxx8 figs-abstractnouns τὸ δικαίωμα 1 They understand the righteous regulations of God If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **the righteous decree** in another way. Alternate translation: “what is rightly decreed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 1 32 ytu6 τὸ δικαίωμα τοῦ Θεοῦ 1 that those who practice such things Paul is using the possessive form to describe a **the righteous decree** that comes from **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God.” Alternate translation: “God’s righteous decree” or “what God decrees is right” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 32 z12q grammar-connect-words-phrases ὅτι 1 are deserving of death Here, **that** indicates that what follows is the content of the **the righteous decree of God**. Alternate translation: “namely,” or “in other words,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 1 32 ama2 writing-pronouns οἱ…πράσσοντες 1 these things The pronoun **those** refers to humanity in general. If this would be misunderstood in your language, you could use a natural way in your language to emphasize **those**. Alternate translation: “those people who continue to do” or “anyone who practices” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 32 iqg1 writing-pronouns τὰ τοιαῦτα…αὐτὰ…τοῖς πράσσουσιν 1 who do them The pronouns **such things** and **things** and **them** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). If this would be misunderstood in your language, you could make **such things** and **things** and **them** explicit. Alternate translation: “such improper things … these improper things … those who keep doing these improper things” or “these kinds of evil things … these evil things … those who keep doing these evil things” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 1 32 p9e9 figs-nominaladj ἄξιοι 1 Paul is using the adjective **deserving** 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: “are people who deserve” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 1 32 t0ls figs-possession ἄξιοι θανάτου εἰσίν…συνευδοκοῦσιν τοῖς πράσσουσιν 1 Paul is using the possessive forms **death** and **those who do them** as objects of the clause. Alternate translation: “are worthy to die … well pleased with people who practice these things” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 1 32 jbu5 figs-explicit οὐ μόνον…ποιοῦσιν 1 The implication is that the people who **do these things** are the same as **They**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “they not only do” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 1 32 abwy grammar-connect-logic-contrast ἀλλὰ καὶ 1 What follows the words **but also** here is in contrast to what was expected, that these evil people would be ashamed of their actions, not proud of them. Instead, these evil people even dare to **approve of** evil behavior. Use a natural way in your language for introducing a contrast. Alternate translation: “instead they even” or “surprisingly they even” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 2 intro dse2 0 # Romans 2 General Notes

## Structure and formatting

This chapter shifts its audience from Roman Christians to those who “judge” other people and do not believe in Jesus. (See: [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/believe]])

### “Therefore you are without excuse”

This phrase looks back at Chapter 1. In some ways, it actually concludes what Chapter 1 teaches. This phrase explains why everyone in the world must worship the true God.

## Special concepts in this chapter

### “Doers of the Law”

Those who try to obey the law will not be justified by trying to obey it. Those who are justified by believing in Jesus show that their faith is real by obeying God’s commands. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses several rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]], [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/faith]])

### Hypothetical Situation

In context, “he will give eternal life” in verse 7 is a hypothetical statement. If a person could live a perfect life, they would earn eternal life as a reward. But only Jesus was able to live a perfect life.

Paul gives another hypothetical situation in verses 17-29. Here he explains that even those who earnestly try to obey the law of Moses are guilty of violating the law. In English, this is about those who follow the “letter” of the law but cannot follow the “spirit” or general principles of the law. (See: [[rc://en/ta/man/translate/figs-hypo]])

## Other possible translation difficulties in this chapter

### “You who judge”

At times, You can translate this in a simpler way. But it is translated in this relatively awkward way because when Paul refers to “people who judge” he is also saying that everyone judges. It is possible to translate this as “those who judge (and everyone judges).” -ROM 2 1 y6ts grammar-connect-logic-result διὸ 1 Connecting Statement: Here, **Therefore** marks a new section of the letter. It also introduces a result clause that summarizes the consequences of the behavior Paul describes in [Romans 1:18–32](../01/18.md). Use a natural way in your language to indicate result. Alternate translation: “As a result” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 2 1 d7pj grammar-collectivenouns εἶ…κρίνεις…σεαυτὸν κατακρίνεις…πράσσεις, ὁ κρίνων 1 Therefore you are without excuse Here, **you** is a singular pronoun that refers to all of humanity in general. If your language does not use singular pronouns in that way, you can use a different expression. Alternate translation: “every one of you is … every one of you judges … every one of you condemns yourself … every one of you who judges practices” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) +ROM 1 27 gn3f figs-metaphor ἀφέντες 1 committed shameless acts Paul speaks figuratively of these men as if they were leaving their location to go to another one. He means that they are abandoning or rejecting the way God intended for people to do sexual acts. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “having abandoned” or “having rejected” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 27 g3ja figs-euphemism τὴν φυσικὴν χρῆσιν τῆς θηλείας 1 men also left their natural relations with women See how you translated **the natural use** in the previous verse. (See: [[rc://en/ta/man/translate/figs-euphemism]]) +ROM 1 27 qvi3 figs-possession τὴν φυσικὴν χρῆσιν τῆς θηλείας 1 men and received in themselves the penalty they deserved for their error Paul is using the possessive form to describe **the natural use** that is associated with **the female**. If this is not clear in your language, you could use an alternative expression. Alternate translation: “the natural use associated with the female” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 27 pqpo figs-genericnoun τῆς θηλείας 1 men and received in themselves the penalty they deserved for their error Paul is speaking of these females in general, not of one particular **female**. If your readers would misunderstand this, you could use a more natural phrase. Alternate translation: “of females” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) +ROM 1 27 yvm1 figs-metaphor ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους 1 error Paul speaks figuratively of **lust** as if it were something that could burn like a fire. He means that their **lust** is out of control like a burning fire. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “passionately lusted after one another” or “intensely desired each other” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 27 ylj6 figs-abstractnouns ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους 1 If your language does not use an abstract noun for the idea of **lust**, you could express the same idea in another way. Alternate translation: “burned lustfully for one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 27 kxwj figs-euphemism ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι 1 This phrase refers to men doing sexual acts with other men. This is a polite way of referring to something immoral. If this would be misunderstood in your language, use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “males shamelessly engaging in sexual activity with each other” (See: [[rc://en/ta/man/translate/figs-euphemism]]) +ROM 1 27 u2hh figs-metaphor κατεργαζόμενοι 1 Paul speaks figuratively of men doing sexual acts with each other as if it could produce something. He means that what they are doing is morally shameful. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation: “committing” or “engaging in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 27 sjhb figs-infostructure καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν, ἐν ἑαυτοῖς ἀπολαμβάνοντες 1 In the original language the phrase **the penalty** is at the front of the clause for emphasis. If it would be more natural in your language, you could arrange the order of these phrases to show that emphasis. Alternate translation: “and the penalty which was necessary for their perversion receiving in themselves” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +ROM 1 27 jtru grammar-connect-words-phrases καὶ 2 Here, **and** indicates that what follows is the result of the **shameless acts**. Alternate translation: “and as a result” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 1 27 raet figs-metaphor ἐν ἑαυτοῖς ἀπολαμβάνοντες 1 Paul speaks figuratively of **the penalty** for their sinful activity as if it were something that they could receive inside of themselves. If your readers would not understand this, you could express the meaning plainly. Alternative translation: “experiencing in their own bodies” or “receiving among themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 27 x6fz figs-abstractnouns τὴν ἀντιμισθίαν 1 If your language does not use an abstract noun for the idea of **penalty**, you could express the same idea in another way. Alternate translation: “the punishing act” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 27 dbtt figs-abstractnouns ἣν ἔδει τῆς πλάνης αὐτῶν 1 If your language does not use an abstract noun for the idea of **perversion**, you could express the same idea in another way. Alternate translation: “which was necessary for their perverted acts” (See: [[rc://en/ta/man/translate/figs-distinguish]]) +ROM 1 28 bt7u figs-idiom οὐκ ἐδοκίμασαν, τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει 1 The phrase **having God in their full awareness** is an idiom that means “thinking about God” or “acknowledging God.” If your readers would not understand this, you could express the meaning plainly. Alternative translation: “they did not approve of thinking about God” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 1 28 f53x figs-abstractnouns τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει 1 If your language does not use an abstract noun for the idea of **full awareness**, you could express the same idea in another way. Alternate translation: “being fully aware of God” or “fully acknowledging that God exists” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 28 yy1c figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς 1 he gave them up to a depraved mind See how you translated this phrase in [verses 24](../01/24.md) and [26](../01/26.md). (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 28 p8z2 figs-genericnoun εἰς ἀδόκιμον νοῦν 1 not proper Paul is speaking of the minds of these ungodly people in general, not of one particular **mind**. If your readers would misunderstand this, use a more natural phrase. Alternate translation: “to disapproved minds” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) +ROM 1 28 r1pt figs-explicit εἰς ἀδόκιμον νοῦν 1 not proper Here, **mind** refers to a person’s will and moral reasoning. The **mind** of one of these ungodly people is **disapproved**, which means that it has been rejected by God as worthless. If it would be helpful to your readers, you could state these ideas explicitly. Alternate translation: “to a mind that has become worthless” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 28 ie4l grammar-connect-logic-result ποιεῖν 1 Here, **to do** could refer to: (1) the result of **a disapproved mind**. Alternate translation: “as a result they do” or “causing them to practice” (2) the purpose of **a disapproved mind**. Alternate translation: “so that they do” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 1 28 aye6 figs-explicit τὰ μὴ καθήκοντα 1 The phrase **those things that are not proper** refers to what Paul describes in [verses 29–31](../01/29.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “those improper things that follow” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 1 29 c2e2 figs-litany 0 General Information: In [verses 29–31](../01/29.md) Paul uses a repetitive series of sentences and ideas to show how evil these ungodly and unrighteous people are. This is a list of the “things that are not proper” of which those people in [verses 18–28](../01/18.md) are guilty. Use a form in your language that someone would use to list things that someone has done wrong. (See: [[rc://en/ta/man/translate/figs-litany]]) +ROM 1 29 v0zj figs-metaphor πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ 1 Paul uses **filled with** figuratively to refer to these ungodly people as if they were a container **filled with** the sins that Paul lists in this clause. Like a container that has been **filled with** something, the people are completely controlled by these sins. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternate translation: “fully controlled by unrighteousness, wickedness, covetousness, and malice” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 29 t4qm figs-activepassive πεπληρωμένους 1 They are full of envy, murder, strife, deceit, and evil intentions 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. Alternate translation: “they filled themselves” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 1 29 uqks figs-abstractnouns πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ; 1 If your language does not use abstract nouns for the ideas of **unrighteousness**, **wickedness**, **covetousness**, and **malice**, you could express the same ideas in another way. Alternate translation: “filled with all unrighteous, wicked, covetous, and malicious thoughts” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 29 a7s3 figs-metaphor μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας 1 Paul uses **full of** figuratively to refer to these ungodly people as if they were a container **full of** the sins that Paul lists in this clause. Like a container that is **full of** something, the people are completely controlled by these sins. If your readers would not understand this, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternate translation: “fully controlled by envy, murder, strife, deceit, and evil intent” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 1 29 dzda figs-abstractnouns μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας 1 If your language does not use abstract nouns for the ideas of **envy**, **murder**, **strife**, **deceit**, and **evil intent**, you could express the same ideas in another way. Alternate translation: “they are full of envious, murderous, contentious, and deceitful thoughts, and they intend to do evil things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 30 f4tt figs-nominaladj θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας…ἀπειθεῖς 1 slanderers Paul is using these adjectives as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who hate God, people who are insolent, people who are arrogant, people who are boastful … people who are disobedient” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 1 30 th8q figs-abstractnouns καταλάλους…ἐφευρετὰς κακῶν 1 inventing ways of doing evil If your language does not use abstract nouns for these ideas, you could express the ideas behind the abstract nouns **slanderers** and **inventors** in another way. Alternate translation: “people who speak against others … people who invent ways to do evil things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 30 qq50 figs-possession ἐφευρετὰς κακῶν 1 Paul is using the possessive form to describe **inventors** who invent **evil things**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “they invent evil things” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 31 i7ix figs-nominaladj ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀνελεήμονας 1 Paul is using these adjectives as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “people who are senseless, faithless, heartless, and merciless” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 1 32 cxx8 figs-abstractnouns τὸ δικαίωμα 1 They understand the righteous regulations of God If your language does not use an abstract noun for the idea of **righteous decree**, you could express the same idea in another way. Alternate translation: “what is rightly decreed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 32 ytu6 figs-possession τὸ δικαίωμα τοῦ Θεοῦ 1 Paul is using the possessive form to describe a **the righteous decree** that comes from **God**. If this is not clear in your language, you could express the meaning plainly. Alternate translation: “God’s righteous decree” or “what God decrees is right” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 1 32 z12q grammar-connect-words-phrases ὅτι 1 are deserving of death Here, **that** indicates that what follows is the content of the **the righteous decree of God**. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “namely,” or “in other words,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 1 32 iqg1 writing-pronouns τὰ τοιαῦτα…αὐτὰ…τοῖς πράσσουσιν 1 who do them The pronouns **such things** and **things** and **them** refer to the litany of “the things that are not proper” in [verses 28–31](../01/28/md). If this would confuse your readers, you could make state this explicitly. Alternate translation: “such improper things … these improper things … those who keep doing these improper things” or “these kinds of evil things … these evil things … those who keep doing these evil things” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +ROM 1 32 p9e9 figs-nominaladj ἄξιοι θανάτου 1 Paul is using the adjective **worthy** 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 deserve death” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 1 32 t0ls figs-abstractnouns ἄξιοι θανάτου εἰσίν 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “are worthy to die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 1 32 awth figs-metaphor ἄξιοι θανάτου εἰσίν 1 Here Paul uses **death** figuratively to refer to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “are worthy to die spiritually” or “are worthy of spiritual death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 2 intro dse2 0 # Romans 2 General Notes

## Structure and formatting

3. All mankind is condemned because of sin (1:18–3:20)
* All non-Jews have sinned (1:18–32)
* All Jews have sinned (2:1–3:8)

In this chapter Paul shifts his audience from Roman Christians to people who “judge” other people and do not believe in Jesus. (See: [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/believe]])

### “Therefore you are without excuse”

This phrase looks back at Chapter 1. In some ways, it actually concludes what Chapter 1 teaches. This phrase explains why everyone in the world must worship the true God.

## Special concepts in this chapter

### “Doers of the Law”

Those who try to obey the Law of Moses will not be justified by trying to obey it. Those who are justified by believing in Jesus show that their faith is real by obeying God’s commands. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses several rhetorical questions in this chapter. The intent of these rhetorical questions is possibly to make the reader realize that they are sinners so that they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]], [[rc://en/tw/dict/bible/kt/guilt]], [[rc://en/tw/dict/bible/kt/sin]], and [[rc://en/tw/dict/bible/kt/faith]])

### Hypothetical Situation

In context, “he will give eternal life” in verse 7 is a hypothetical statement. If a person could live a perfect life, they would earn eternal life as a reward. But only Jesus was able to live a perfect life.

Paul gives another hypothetical situation in verses 17-29. Here he explains that even those who earnestly try to obey the law of Moses are guilty of violating the law. In English, this is about those who follow the “letter” of the law but cannot follow the “spirit” or general principles of the law. (See: [[rc://en/ta/man/translate/figs-hypo]]) +ROM 2 1 y6ts grammar-connect-logic-result διὸ 1 Connecting Statement: **Therefore** here marks a new section of the letter. It also introduces a result clause that summarizes the consequences of the behavior Paul described in [1:18–32](../01/18.md). Use a natural way in your language to indicate result. Alternate translation: “As a result” or “So then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 2 1 d7pj figs-crowd εἶ…κρίνεις…σεαυτὸν κατακρίνεις…πράσσεις, ὁ κρίνων 1 Therefore you are without excuse Paul uses the singular pronoun **you** here to refer to all of humanity in general. If your language does not use singular pronouns to refer to a group of people, you can use a different expression. Alternate translation: “every one of you is … every one of you judges … every one of you condemns yourself … every one of you who judges practices” (See: [[rc://en/ta/man/translate/figs-crowd]]) +ROM 2 1 atxo ἀναπολόγητος 1 Therefore you are without excuse See how you translated this phrase in [1:20](../01/20.md). ROM 2 1 md5e figs-exclamations ὦ ἄνθρωπε 1 you Here, **O man** is an exclamation that is meant to convict every judgmental person in the human race. Use an exclamation that is natural in your language for communicating this idea. Alternate translation: “every human being” (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 2 1 x3mi grammar-collectivenouns ἄνθρωπε 1 you are Here, **man** is a singular noun that refers to humanity in general. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “human being” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) -ROM 2 1 n2mu grammar-connect-logic-result γὰρ 1 Here, **for** introduces a reason clause. Paul gives the reasons why **anyone who judges** is at the same time condemning themselves. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 2 1 n2mu grammar-connect-logic-result γὰρ 1 Here, **for** introduces a reason clause. Paul gives the reasons why **anyone who judges** is **without excuse**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 2 1 jt4b writing-pronouns ἐν ᾧ 1 you person, you who judge The word translated **that which** is a pronoun that refers to any way or anytime a person might judge another. You may need to make this explicit in your language. Alternate translation: “anytime” or “in anything that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -ROM 2 1 ybp2 writing-pronouns τὸν ἕτερον 1 for what you judge in another you condemn in yourself The pronoun **another** refers to any other person. You may need to make this explicit in your language. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +ROM 2 1 ybp2 figs-genericnoun τὸν ἕτερον 1 for what you judge in another you condemn in yourself Here, **the other** refers to any other person. You may need to make this explicit in your language. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) ROM 2 1 bzjp figs-rpronouns σεαυτὸν κατακρίνεις 1 Paul uses the word **yourself** to emphasize the surprising truth that judging others is self-condemning. Use a way that is natural in your language to indicate this surprise. Alternate translation: “you are self-condemned” or “you really judge yourself” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) -ROM 2 1 nz11 grammar-connect-words-phrases γὰρ 1 Here, **for** introduces a clause that explains why these judgmental people are self-condemned. Alternate translation: “this is because” or “indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 2 1 uwwz figs-parallelism ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις; τὰ γὰρ αὐτὰ πράσσεις, ὁ κρίνων. 1 These two phrases mean the same thing. Paul says the same thing twice, in similar ways, to emphasize that these judgmental people are self-condemned. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “indeed, judging other people is self-condemning because you do exactly what they do” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 2 1 wumc writing-pronouns τὰ…αὐτὰ 1 The phrase **the same things** is a pronoun that refers to acts for which people judge one another. Use a natural way in your language to communicate this idea. Alternate translation: “the very same deeds” or “the same sins” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +ROM 2 1 nz11 grammar-connect-words-phrases γὰρ 1 Here, **for** introduces a clause that explains why these judgmental people are self-condemned. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “this is because” or “indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 2 1 wumc writing-pronouns τὰ…αὐτὰ 1 The phrase **the same things** refers to acts for which people judge one another. Use a natural way in your language to communicate this idea. Alternate translation: “the very same deeds” or “the same things you judge them for doing” (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 2 2 rgw4 grammar-connect-words-phrases δὲ 1 those who practice such things Here, **But** indicates that what follows is something else important that the church of Rome should pay attention to. Alternate translation: “You also need to know that” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 2 2 jr4i figs-exclusive οἴδαμεν 1 But we know Here, **we** could refer to: (1) Paul and the church at Rome. Alternate translation: “all of us believers in Christ” (2) mankind in general. Alternate translation: “all people” Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 2 2 pv7q grammar-connect-words-phrases ὅτι 1 Here, **that** indicates that what follows is the content of what **we know**. Use a natural way in your language to mark the beginning of an explanation. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -344,7 +305,7 @@ ROM 2 14 symg figs-personification ἑαυτοῖς εἰσιν νόμος 1 He ROM 2 15 xl6v figs-metaphor οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν 1 By this they show Paul speaks figuratively of these people as if they actually have the **deeds of the law** written on the surface of their **hearts** that people could see. He means that even though they are unaware of God’s law, they demonstrate that they naturally understand what God’s law requires by obeying it. If your readers would not understand what it means to **show the deeds of the law**, and what **written on their hearts** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “By obeying God’s law, these Gentiles exhibit that they instinctually understand how God requires people to live” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 15 v60q figs-activepassive οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου, γραπτὸν ἐν ταῖς καρδίαις αὐτῶν 1 If your language does not use the passive form **be written** in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “By obeying God’s law, these Gentiles show that God has revealed deep within them how he requires people to live” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 2 15 x35c figs-possession τὸ ἔργον τοῦ νόμου 1 the actions required by the law are written in their hearts Paul is using the possessive form to describe **the work** that characterizes obeying **law**. If this is not clear in your language, you could use the adjective “law’s” instead of the noun “law.” Alternate translation: “the law’s work” or “what the law requires a person to do” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 2 15 ja5s figs-metonymy ἐν ταῖς καρδίαις αὐτῶν 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner being” or “deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 2 15 ja5s figs-metonymy ἐν ταῖς καρδίαις αὐτῶν 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner being” or “deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 15 rsw7 figs-parallelism συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως, καὶ μεταξὺ ἀλλήλων, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that God has given the Gentiles an inner witness so they can know what his law requires. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “their conscience testifies within them by accusing or defending them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 15 z28q figs-personification συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως 1 bears witness to them, and their own thoughts either accuse or defend them Here, the **conscience** is spoken of figuratively as though it were a person **bearing witness** in a courtroom. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because the way God has made them inwardly aware of what his law requires confirms this is true” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 2 15 o7wt figs-abstractnouns τῆς συνειδήσεως 1 If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **conscience** in another way. Alternate translation: “with the way God has made them inwardly aware of what his law requires” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -377,7 +338,7 @@ ROM 2 19 xlge figs-personification φῶς τῶν ἐν σκότει 1 Here, * ROM 2 20 ymey grammar-connect-logic-result παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the third phrase gives the reason for the result that the first two phrases describe. Alternate translation: “since you have in the law the form of knowledge and of the truth, you believe you should be an instructor of the foolish and a teacher of little children” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 2 20 pf6v figs-parallelism παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how spiritually unaware the Jews consider the non-Jews to be. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “people who must spiritually instruct those people who are as foolish as children” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 20 p7qq figs-nominaladj ἀφρόνων 1 a corrector of the foolish Paul is using the adjective **foolish** 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 people who are foolish” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 2 20 ar5a figs-metaphor διδάσκαλον νηπίων 1 a teacher of little children Paul speaks figuratively of the non-Jews as if they were **little children**. He means that they are spiritually uneducated or ignorant. If your readers would not understand what **little children** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “people who are like uneducated infants” or “people who are spiritually ignorant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 2 20 ar5a figs-metaphor διδάσκαλον νηπίων 1 a teacher of little children Paul speaks figuratively of the non-Jews as if they were **little children**. He means that they are spiritually uneducated or ignorant. If your readers would not understand what **little children** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “people who are like uneducated infants” or “people who are spiritually ignorant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 20 ose0 figs-metaphor ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ 1 Paul speaks figuratively of **the law** as if it were a shape or image a person could hold. He means that **the law** contains God’s true knowledge that the Jews think they exclusively own. If your readers would not understand what **the form** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning in a non-figurative way. Alternative translation: “understanding through God’s law what represents how a person can truly know God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 20 ua61 figs-possession τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας 1 Paul is using the possessive forms **of knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could refer to: (1) what represents a true knowledge about God. Alternate translation: “what represents knowledge and truth” or “what forms true knowledge about God” (2) the source of true knowledge about God. Alternate translation: “the source of what we know about God and what is true about God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 2 20 ergs figs-parallelism τῆς γνώσεως καὶ τῆς ἀληθείας 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize how the law contains the true knowledge about God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “of true knowledge” (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -397,7 +358,7 @@ ROM 2 24 m2bq grammar-connect-logic-result τὸ γὰρ ὄνομα τοῦ Θ ROM 2 24 pg0g figs-explicit δι’ ὑμᾶς 1 The implication is that since the Jews are God’s people, and represent him to **among the Gentiles**, their bad behavior is what causes **the Gentiles** to blaspheme **the name of God**. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “as a result of how you act” or “because of the way you behave” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 2 24 wmfh grammar-connect-logic-result ὑμᾶς 1 Here the pronoun **you** is plural and refers to the Jews. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “of you Jews” or “of you all” (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 2 24 edrf 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 Isaiah the prophet (See [LXX Isaiah 52:5](isa/52/05.md)). If your readers would not understand this, 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 “exactly as Isaiah the prophet says in the holy scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) -ROM 2 25 j4ao figs-parallelism 1 These two clauses, **For circumcision indeed benefits if you obey the law** and **but if you are transgressors of the law, your circumcision has become uncircumcision**, mean the opposite thing. Paul says the opposite thing, in slightly different ways, to emphasize the how **circumcision** is only beneficial if it is accompanied by practicing **the law**. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) +ROM 2 25 j4ao figs-parallelism 1 These two clauses, **For circumcision indeed benefits if you obey the law** and **but if you are transgressors of the law, your circumcision has become uncircumcision**, mean the opposite thing. Paul says the opposite thing, in slightly different ways, to emphasize the how **circumcision** is only beneficial if it is accompanied by practicing **the law**. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 25 vdu7 grammar-connect-logic-result περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “If you obey the law, circumcision indeed benefits” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 2 25 i497 grammar-connect-words-phrases περιτομὴ μὲν γὰρ 1 Connecting Statement: Here, **For circumcision indeed** indicates that what follows is a change in topic that continues through [2:25–29](../02/25.md) about the role of **circumcision** in the life of God’s people. Alternate translation: “You also need to know that circumcision” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 2 25 wm24 figs-irony ὠφελεῖ 1 The physical act of **circumcision** would not appear to produce something beneficial. Paul actually means that what circumcision represents **benefits** those who **practice the law**. If this would be misunderstood in your language, consider expressing the meaning plainly. Alternate translation: “can produce something beneficial” or “can represent something profitable” (See: [[rc://en/ta/man/translate/figs-irony]]) @@ -426,13 +387,13 @@ ROM 2 29 hkk4 figs-parallelism ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος; ROM 2 29 cumm figs-parallelism περιτομὴ καρδίας, ἐν Πνεύματι, οὐ γράμματι; οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ 1 These two contrasting clauses mean the same thing. Paul says the same thing twice, in slightly different ways, to show that it is **the Spirit** of **God** who makes a person a true **Jew**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “the Holy Spirit of God inwardly circumcises and praises that person, not written rules or people” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 29 d1go figs-possession περιτομὴ καρδίας 1 Paul is using the possessive form to describe a **circumcision** that is performed in **the heart**. If this is not clear in your language, you could use a verbal phrase or another way to express this idea. Alternate translation: “circumcision is performed in the heart” or “circumcision is an inward change” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 2 29 hbiv figs-idiom περιτομὴ καρδίας 1 Here, the term **circumcision of the heart** is an idiom meaning “a removal of sin from a person” or “an inward mark of belonging to God’s people.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “truly belonging to God’s people is by removal of sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 2 29 n4pp figs-metonymy καρδίας 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “happens in their inner being” or “is deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 2 29 n4pp figs-metonymy καρδίας 1 Here, **heart** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “happens in their inner being” or “is deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 v149 figs-parallelism ἐν Πνεύματι, οὐ γράμματι 1 inwardly These two phrases mean the opposite thing. Paul says the opposite thing, in a similar way, to indicate that the circumcision God accepts is not a matter of keeping specific rules, but is a work done by the Holy Spirit. Use a natural way in your language to emphasize this contrast. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 2 29 ffa3 figs-metaphor ἐν Πνεύματι, οὐ γράμματι 1 Paul speaks figuratively of **circumcision of the heart** as if it were located inside **the Spirit**, and not located inside **the letter**. He means that true **circumcision** is an inwardly accomplished by the Holy **Spirit**, not through following a set of prescribed rules. If your readers would not understand what **in the Spirit** or **in the letter** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “is accomplished by the Holy Spirit instead of following the rules written in the law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 2 29 gcoq figs-metonymy γράμματι 1 Paul is figuratively describing what the **the law** prescribes for circumcision by association with the letters that make up **the law** (See [2:27](../02/27.md)). If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “by the written law code” or “in God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 dd3p figs-synecdoche γράμματι 1 in the Spirit, not in the letter Paul is figuratively describing **the law** by association with the letters that make up **the law**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the written law code” or “God’s written law” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 2 29 qa6b figs-possession οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ’ ἐκ τοῦ Θεοῦ 1 in the Spirit Paul is using the possessive form **of him** to describe from whom **the one who is inwardly a Jew** receives **praise**. If this is not clear in your language, you could use the adjective “his” instead of the noun “him” or express this idea as a verbal phrase. Alternate translation: “his praise is not from people but from God” or “God is who praises him not human beings” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 intro y2kb 0 # Romans 3 General Notes

## Structure and formatting

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 verses 4 and 10-18 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

Chapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])

### “For all have sinned and come short of the glory of God”

Because God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])

### The purpose of the law of Moses

Obeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]]) +ROM 3 intro y2kb 0 # Romans 3 General Notes

## Structure and formatting

3. All mankind is condemned because of sin (1:18–3:20)
* All non-Jews have sinned (1:18–32)
* All Jews have sinned (2:1–3:8)
* Everyone has sinned (3:9–20)
4. Righteousness through Jesus Christ by faith in him (3:21–5:21)
* God’s righteousness is received through faith (3:21–26)
* No one can boast in works (3:27–31)


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 verses 4 and 10-18 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

Chapter 3 answers the question, “What advantage does being a Jew have over being a Gentile?” (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/save]])

### “For all have sinned and come short of the glory of God”

Because God is holy, anyone with him in heaven must be perfect. Any sin at all will condemn a person. (See: [[rc://en/tw/dict/bible/kt/heaven]] and [[rc://en/tw/dict/bible/kt/condemn]])

### The purpose of the law of Moses

Obeying the law cannot make a person right with God. Obeying God’s law is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/faith]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul frequently uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]]) ROM 3 1 v788 figs-rquestion τί οὖν 1 Connecting Statement: Here, **What then {is}** marks the beginning of a series rhetorical questions and answers in [3:1–9](../03/01.md) to emphasize that “Jews and Greeks” are “under sin.” If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as a statement or an exclamation as in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 3 1 vrm4 figs-parallelism τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show the similarity between **the Jew** and **the circumcision**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How then is being a Jew or being circumcised beneficial” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 3 1 bjfo figs-abstractnouns τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφέλια τῆς περιτομῆς 1 If your language does not use abstract nouns for the ideas of **advantage** or **benefit**, you could express the same idea with a verbal form or another way. Alternate translation: “How then does the Jew gain anything, or how does being circumcised profit anyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -472,9 +433,9 @@ ROM 3 6 x1y3 figs-declarative κρινεῖ ὁ Θεὸς 1 Paul could be using ROM 3 6 lnp3 figs-metonymy τὸν κόσμον 1 the world The **world** is a metonym for the people who live in the world. Alternate translation: “anyone in the world” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 3 7 xysz figs-infostructure εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But if the truth of God abounds to his glory through my lie” (See: [[rc://en/ta/man/translate/figs-infostructure]]) ROM 3 7 b9k1 grammar-connect-words-phrases εἰ δὲ 1 But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner? Here, the phrase **But if** indicates that Paul is resuming his rhetorical questions (See [3:5](../03/05.md)). Alternate translation: “If indeed” or “Now if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 3 7 j9ji figs-abstractnoun ἡ ἀλήθεια τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea with a verbal form or another way. Alternate translation: “how truthful God is” or “what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 3 7 j9ji figs-abstractnouns ἡ ἀλήθεια τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea with a verbal form or another way. Alternate translation: “how truthful God is” or “what is true about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 7 lbji figs-possession ἡ ἀλήθεια τοῦ Θεοῦ 1 Paul is using the possessive form to describe **the truth** about **God**. Use a natural way in your language to communicate this idea. Here, it could refer to: (1) how trustworthy God is. Alternate translation: “how reliable God is” or “how truthful God is” (2) what is true about God. Alternate translation: “what is true about God” or “God’s truth” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 7 fa7j figs-exclusive ἐν τῷ ἐμῷ ψεύσματι…κἀγὼ ὡς ἁμαρτωλὸς 1 Here Paul uses the pronoun **my** and **I** to refer to a hypothetical response from a Jewish person. If this might confuse your readers, you could express the meaning explicitly. Alternative translation: “when we Jews act falsely … are we … as sinners” or “when we Jews lie … are we … as sinners” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 3 7 fa7j figs-exclusive ἐν τῷ ἐμῷ ψεύσματι…κἀγὼ ὡς ἁμαρτωλὸς 1 Here Paul uses the pronoun **my** and **I** to refer to a hypothetical response from a Jewish person. If this might confuse your readers, you could express the meaning explicitly. Alternative translation: “when we Jews act falsely … are we … as sinners” or “when we Jews lie … are we … as sinners” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 3 7 o3po figs-abstractnouns ἐν τῷ ἐμῷ ψεύσματι 1 If your language does not use an abstract noun for the idea of **lie*, you could express the same idea with a verbal form. Alternate translation: “when I act falsely” or “when I lie” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 7 je41 grammar-connect-logic-result εἰς τὴν δόξαν αὐτοῦ 1 This is a result clause. Use a natural way in your language to indicate result. Alternate translation: “to demonstrate how glorious he is” or “to bring him glory” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 7 h61j εἰς τὴν δόξαν αὐτοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form or another way. Alternate translation: “to glorify him” or “to cause others to glorify him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -526,7 +487,7 @@ ROM 3 17 jb6b figs-possession ὁδὸν εἰρήνης 1 a way of peace Paul i ROM 3 17 v3hy figs-possession ὁδὸν εἰρήνης 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “a way to live peacefully” or “peaceful living” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 18 xcp7 figs-personification οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν 1 Here, **fear** is spoken of figuratively as though it were a person these people could see. Paul means that these people arrogantly live like God does not notice. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “They are unafraid that God could be watching what they are doing” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 3 18 m89o figs-idiom οὐκ ἔστιν φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν 1 Here the phrase **before their eyes** is an idiom meaning “in front of them.” Paul means that these people are unconcerned or do not pay attention to the fact that God is watching the evil things they do. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “They live fearlessly and pay no attention that God is watching how they live” (See: [[rc://en/ta/man/translate/figs-idiom]]) -ROM 3 18 bx27 figs-abstractnouns φόβος Θεοῦ 1 There is no fear of God before their eyes If your language does not use an abstract noun for the idea of **fear**, you could express the same idea with a verbal form. Alternate translation: “They live fearlessly without acknowledging God” or “They do not revere God by the way they live” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 3 18 bx27 figs-abstractnouns φόβος Θεοῦ 1 There is no fear of God before their eyes If your language does not use an abstract noun for the idea of **fear**, you could express the same idea with a verbal form. Alternate translation: “They live fearlessly without acknowledging God” or “They do not revere God by the way they live” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 18 frt1 figs-possession φόβος Θεοῦ 1 Paul is using the possessive form to describe **fear** that is reserved for **God**. If this is not clear in your language, you could replace the preposition **of** with “for” or “toward.” Alternate translation: “terror for God” or “fear for God” or “reverence toward God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 3 19 lrdp grammar-connect-words-phrases δὲ 1 Here, **Now** indicates that what follows summarizes Paul’s teachings about **the law** and “the righteousness of God” in [3:1–9](../03/01.md). Alternate translation: “Finally,” or “Indeed” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 3 19 gc8t figs-exclusive οἴδαμεν 1 Here, **we** is used exclusively to speak of Paul and his fellow Jews (See [3:9](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we Jews know” (See: [[rc://en/ta/man/translate/figs-exclusive]]) @@ -541,7 +502,7 @@ ROM 3 19 wwq3 figs-personification ὑπόδικος γένηται πᾶς ὁ ROM 3 19 w12y figs-synecdoche πᾶς ὁ κόσμος 1 the whole world held accountable to God Paul refers figuratively to **the whole world** to mean the people who live throughout the whole world. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “the food we need that day” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 3 20 ezbo grammar-connect-logic-result διότι 1 This phrase introduces a reason clause. Paul is stating the reason why all humanity is “accountable to God” (See [3:19](../03/19.md)). Use natural way in your language to indicate a reason clause. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 20 c83b figs-ellipsis διότι…ἐπίγνωσις 1 Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **This is** and **is** are added in brackets. Do what is natural in your language. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 3 20 q03b figs-doublenegatives οὐ…πᾶσα 1 Here, **not any** functions as a double negative. Use a natural way in your language to express this emphasis. Alternate translation: “not one person” or “absolutely no one” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) +ROM 3 20 q03b figs-doublenegatives οὐ…πᾶσα 1 Here, **not any** functions as a double negative. Use a natural way in your language to express this emphasis. Alternate translation: “not one person” or “absolutely no one” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) ROM 3 20 vzot figs-activepassive οὐ δικαιωθήσεται πᾶσα σὰρξ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God will not make anyone righteous” or “God will justify no person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 3 20 xs9x figs-idiom σὰρξ 1 flesh Here, the term **flesh** is an idiom meaning “human being.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “person” or “human being” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 3 20 d6vi figs-personification ἐξ ἔργων νόμου…διὰ…νόμου ἐπίγνωσις ἁμαρτίας 1 Here, **the law** is spoken of figuratively as though it were a person who can justify and give **knowledge**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “by doing what God requires in his law … God tells in his law what it means to sin” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -568,7 +529,7 @@ ROM 3 22 c4mg figs-nominaladj πάντας τοὺς πιστεύοντας 1 P ROM 3 22 o6qe grammar-connect-logic-result γάρ 1 Here, **for** introduces a reason clause. Paul is giving the reason why **the righteousness of God** is **for all**. Use a natural way in your language to indicate the reason why something is true. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 22 daa3 figs-abstractnouns οὐ…ἐστιν διαστολή 1 If your language does not use an abstract noun for the idea of **distinction**, you could express the same idea with a verbal form. Alternate translation: “God does not discriminate” or “God is not partial” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 23 x1hu grammar-connect-logic-result γὰρ 1 Here, **For** introduces a reason clause. Paul is giving the reason why “there is no distinction” (See [3:22](../03/22.md)). Use a natural way in your language to indicate the reason why something is true. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 3 23 akn9 figs-nominaladj πάντες 1 See how you translated **all** in [3:22](../03/22.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 3 23 akn9 figs-nominaladj πάντες 1 See how you translated **all** in [3:22](../03/22.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) ROM 3 23 jbe9 figs-metaphor ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ 1 Paul speaks figuratively of these people as if they were something that misses a mark or does not reach its destination. He means that they lack or do not attain **the glory of God**. If your readers would not understand what it means to **fall short** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “lack God’s glory” or “need God’s glory” “do not attain to God’s glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 3 23 ywpg figs-abstractnouns τῆς δόξης τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form. Alternate translation: “of glorifying God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 23 vwsf figs-possession τῆς δόξης τοῦ Θεοῦ 1 Paul is using the possessive form. Use a natural way in your language to express this idea. Here, **the glory of God** could refer to: (1) the glorious life humans were meant to live. Alternate translation: “the glory God gave them” or “the glory from God” (2) glorifying God. Alternate translation: “glorifying God”(See: [[rc://en/ta/man/translate/figs-possession]]) @@ -599,11 +560,11 @@ ROM 3 27 jvnx figs-ellipsis ποῦ οὖν 1 A word is left out here in the or ROM 3 27 eufl figs-activepassive ἐξεκλείσθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “It becomes excluded” or “Excluded” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 3 27 v3ut figs-ellipsis διὰ ποίου νόμου? τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως 1 On what grounds? Of works? No, but on the grounds of faith Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “By what sort of a law is a person made righteous? Through the law of works? No! But a person is made righteous through a law of faith” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 3 27 s66z figs-possession ποίου νόμου 1 Paul is using the possessive form to describe **Through what** a **law** is characterized. Use a natural way in your language to express this idea. Alternate translation: “what law type” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 27 bgyy figs-possession τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως 1 Paul is using the possessive form to describe one **law** that is characterized by **works** and another by **faith**. You could express these ideas with a verbal form or another way that is natural in your language. Alternate translation: “A law characterized by works? No! But through a law characterized by faith” or “Doing what the law requires? No! Instead, by doing what faith requires” or “By being instructed in the law?No! But by being instructed in the Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 3 27 bgyy figs-possession τῶν ἔργων? οὐχί, ἀλλὰ διὰ νόμου πίστεως 1 Paul is using the possessive form to describe one **law** that is characterized by **works** and another by **faith**. You could express these ideas with a verbal form or another way that is natural in your language. Alternate translation: “A law characterized by works? No! But through a law characterized by faith” or “Doing what the law requires? No! Instead, by doing what faith requires” or “By being instructed in the law?No! But by being instructed in the Faith” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 3 27 tg79 figs-exclamations οὐχί, 1 Here, **No! But** is an exclamation phrase that communicates a strong contrast. Use an exclamation that is natural in your language for communicating a strong contrast. Alternate translation: “No way! But” or “Absolutely not! Instead” (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 3 27 mlcq figs-abstractnouns πίστεως 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a verbal form. Alternate translation: “of trusting in God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 3 28 qe9p grammar-connect-words-phrases γὰρ 1 Here, **For** indicates that what follows explains what “the law of faith” means in [3:27](../03/27.md)) and further answers Paul’s rhetorical question. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -ROM 3 28 jtqq grammar-connect-words-phrases λογιζόμεθα 1 Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 3 28 jtqq grammar-connect-words-phrases λογιζόμεθα 1 Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 3 28 t8um figs-gendernotations ἄνθρωπον 1 a person is justified by faith Although the term **man** is masculine, Paul is using the word here in the generic sense of “humanity,” including both men and women. Alternate translation: “humanity” or “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) ROM 3 28 ph88 figs-activepassive δικαιοῦσθαι…ἄνθρωπον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” does it (See [3:30](../03/30.md)). Alternate translation: “that God makes a person righteous” or “God continues to justify a person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 3 28 jb14 figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a verbal form. Here **by faith** could refer to: (1) trust in God or Christ. Alternate translation: “by trusting in God” or “by remaining faithful to Christ” (2) God’s or Christ’s faithfulness. Alternate translation: “by God’s faithfulness” or “by Christ’s faithfulness” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -614,16 +575,16 @@ ROM 3 29 gp74 figs-exclamations ναὶ, καὶ ἐθνῶν 1 Here, **Yes**is ROM 3 30 vur7 grammar-connect-condition-fact εἴπερ 1 Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, 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 we know” or “Because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) ROM 3 30 ux30 figs-metaphor εἷς ὁ Θεός 1 Paul speaks figuratively of **God** as if he were a number. He means that **God {is} one** in nature, and he is the **one** true **God** of both Jews and Gentiles. If your readers would not understand what **God {is} one** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “there is only one God” or “God is one in nature” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 3 30 dech figs-ellipsis εἷς ὁ Θεός 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “God is one” or “there is one God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 3 30 rjxp figs-parallelism ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **by faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people righteous by continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +ROM 3 30 rjxp figs-parallelism ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that **God** shows no partiality in making people from any nation right with himself **by faith**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who makes both Jews and non-Jews right with himself by continuing to trust in him” or “who makes all types of people righteous by continually trusting in him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 3 30 gk5d figs-metonymy περιτομὴν…ἀκροβυστίαν 1 he will justify the circumcision by faith, and the uncircumcision through faith Paul is figuratively describing the Jews by association with **circumcision**, and the Gentiles by association with **uncircumcision**. If your readers would not understand this, you could use an equivalent expression or plain language. Alternate translation: “the Jews … the Gentiles” or “the Jewish people … the non-Jews” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 3 30 s9i4 figs-possession ἐκ πίστεως…διὰ τῆς πίστεως 1 Paul is using the possessive form to describe **faith** (See how you translated this phrase in [3:26](../03/26.md)). Use a natural way in your language to express this idea. Here, **by faith** could refer to: (1) A person who trusts in God. Alternate translation: “from trusting in God … through trusting in God” (2) God’s faithfulness. Alternate translation: “because he is faithful … through his faithfulness” or “from his faithfulness … through the same faithfulness” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 3 31 nzr7 figs-exclusive καταργοῦμεν 1 we uphold Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “Do we believing Jews then nullify” or “Do we believing Jews then abolish” (See: [[rc://en/ta/man/translate/figs-exclusive]]) +ROM 3 31 nzr7 figs-exclusive καταργοῦμεν 1 we uphold Here, **we** is used exclusively to speak of Paul and his fellow believing Jews (See [3:09](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “Do we believing Jews then nullify” or “Do we believing Jews then abolish” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 3 31 y6qx grammar-connect-logic-result οὖν καταργοῦμεν 1 we uphold the law Here, **then** indicates result. If it would be more natural in your language, you could place **then** at the beginning of the sentence to emphasize the idea of result or make the sentence into an emphatic statement like the UST. Alternate translation: “So then, do we nullify” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 3 31 aj6s figs-possession διὰ τῆς πίστεως 1 See how you translated this phrase in [3:30](../03/30.md). (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 3 31 rhy5 figs-exclamations μὴ γένοιτο 1 **May it never be** is an exclamatory phrase that communicates a strong prohibition (See how you translated this phrase in [3:6](../03/06.md)). (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 3 31 f8ft grammar-connect-logic-contrast ἀλλὰ 1 What follows the word **Instead** here is in contrast to the Jewish assumption that **law** and **faith** are contradictory. Instead, Paul asserts that the ideas of **law** and **faith** actually reinforce one another. Use a natural way in your language for introducing a contrast. Alternate translation: “On the contrary” or “But” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) ROM 3 31 c295 figs-metaphor νόμον ἱστάνομεν 1 Paul speaks figuratively of **the law** as if it were something that could be held aloft. He means that believing Jews such as Paul teach that **faith** was always a necessary part of obeying **the law**. If your readers would not understand what it means to **uphold the law** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “we believing Jews confirm what the law says” or “we believing Jews establish what the law actually teaches” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 4 intro f9jc 0 # Romans 4 General Notes

## Structure and formatting

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 verses 7-8 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

### The purpose of the law of Moses

Paul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])

### Circumcision

Circumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, no person was justified only by being circumcised. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]]) +ROM 4 intro f9jc 0 # Romans 4 General Notes

## Structure and formatting


4. Righteousness through Jesus Christ by faith in him (3:21–5:21)
* God’s righteousness is received through faith (3:21–26)
* No one can boast in works (3:27–31)
* The examples of Abraham and David (4:1–25)

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 verses 7-8 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

### The purpose of the law of Moses

Paul builds upon material from chapter 3. He explains how Abraham, the father of Israel, was justified. Even Abraham could not be justified by what he did. Obeying the law of Moses does not make a person right with God. Obeying God’s commands is a way a person shows they believe in God. People have always been justified only by faith. (See: [[rc://en/tw/dict/bible/kt/justice]] and [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/faith]])

### Circumcision

Circumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, no person was justified only by being circumcised. (See: [[rc://en/tw/dict/bible/kt/circumcise]] and [[rc://en/tw/dict/bible/kt/covenant]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]]) ROM 4 1 gw29 figs-rquestion τί οὖν ἐροῦμεν 1 Connecting Statement: Here, **What then will we say** marks the beginning a series of rhetorical questions and answers in [4:1–12](../04/01.md) to emphasize that even **Abraham**, the ancestor of the Jewish people, was made right with God “through faith” (See [3:31](../03/31.md)). If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements in the UST or communicate the emphasis in another way. (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 4 1 s4b5 figs-exclusive ἐροῦμεν 1 From [4:1–9](../04/01.md), Paul continues to use **we** exclusively to speak of himself and his fellow believing Jews (See [3:9](../03/09.md)). Your language may require you to mark these forms. Alternate translation: “should we believing Jews say” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 4 1 ot88 figs-infostructure εὑρηκέναι Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “that Abraham has discovered, who is our forefather according to the flesh” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -660,8 +621,8 @@ ROM 4 6 o260 figs-possession χωρὶς ἔργων 1 See how you translated t ROM 4 7 dur6 figs-parallelism 1 whose lawless deeds are forgiven … whose sins are covered These two clauses mean the same thing. Paul says the same thing twice, in slightly different ways, to show why these people should be **Blessed**. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “How happy are those people whom God completely forgives all the wrong things they do” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 4 7 gm94 figs-exclamations μακάριοι…ἐπεκαλύφθησαν 1 If the plain statement form for this seems unnatural, you could translate this as an exclamation. Alternate translation: “How happy … covered!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) ROM 4 7 xesq figs-ellipsis μακάριοι…αἱ ἀνομίαι…αἱ ἁμαρτίαι 1 Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** and **their** are added in brackets. Do what is natural in your language. Alternate translation: “Blessed are … their lawless deeds … their sins” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -ROM 4 7 op7p figs-nominalad μακάριοι 1 Paul is using the plural adjective **Blessed** as a noun in order to describe people whose **lawless deeds are forgiven**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “How happy are the people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 4 7 lq4w figs-nominalad ὧν…αἱ ἀνομίαι…ὧν…αἱ ἁμαρτίαι 1 Paul is using the possessive form to describe a word that is characterized by truth. If this is not clear in your language, you could use the adjective “true” instead of the noun “truth.” Alternate translation: “by the true word” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 4 7 op7p figs-nominaladj μακάριοι 1 Paul is using the plural adjective **Blessed** as a noun in order to describe people whose **lawless deeds are forgiven**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “How happy are the people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) +ROM 4 7 lq4w figs-possession ὧν…αἱ ἀνομίαι…ὧν…αἱ ἁμαρτίαι 1 Paul is using the possessive form to describe a word that is characterized by truth. If this is not clear in your language, you could use the adjective “true” instead of the noun “truth.” Alternate translation: “by the true word” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 7 d4f4 figs-activepassive ἀφέθησαν…ἐπεκαλύφθησαν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God forgives … God covers” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 4 8 yox7 figs-parallelism 1 This verse means the same thing as [4:7](../04/07.md). Paul the same thing here, in a slightly different way, to summarize how **Blessed** the person is against whom **the Lord** does **not count sin**. Use a natural way in your language to express a summarizing idea. Alternate translation: “How happy is a person who the Lord never again regards as sinful” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 4 8 ari0 figs-exclamations μακάριος…ἁμαρτίαν 1 If the plain statement form for this seems unnatural, you could translate this as an exclamation. Alternate translation: “How happy … sin!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) @@ -700,7 +661,7 @@ ROM 4 12 s9jt figs-idiom καὶ τοῖς στοιχοῦσιν τοῖς ἴχ ROM 4 12 btrd figs-possession τῆς…πίστεως, τοῦ πατρὸς ἡμῶν Ἀβραάμ 1 Paul is using the possessive form to describe **our father Abraham** who is characterized by his **faith**. If this is not clear in your language, you could use the adjective “Abraham’s” instead of the noun “Abraham” or with a verbal phrase. Alternate translation: “of our father Abraham’s faith” or “of trusting in God like our ancestor Abraham did” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 12 u5ur figs-exclusive τοῦ πατρὸς ἡμῶν Ἀβραάμ 1 Here, **our** refers to Paul and his fellow believing Jews (See [3:9](..03/09.md)). Your language may require you to mark these forms. Alternate translation: “our Jewish ancestor Abraham” (See: [[rc://en/ta/man/translate/figs-exclusive]]) ROM 4 13 x9s9 figs-infostructure 1 but through the righteousness of faith If it would be more natural in your language, you could reorder this verse. Alternate translation: “For the promise to Abraham or to his seed was not through the law but through the righteousness of faith. What God promised to Abraham or his seed is that they would inherit the world. (See: [[rc://en/ta/man/translate/figs-infostructure]]) -ROM 4 13 i6xc grammar-connect-logic-result γὰρ 1 Here, what follows **For** gives the reason why he Jewish ancestor Abraham is the “father” of the “uncircumcised” (See [4:12](../04/12.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 4 13 i6xc grammar-connect-logic-result γὰρ 1 Here, what follows **For** gives the reason why he Jewish ancestor Abraham is the “father” of the “uncircumcised” (See [4:12](../04/12.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 4 13 yqxx grammar-connect-words-phrases ἢ 1 Here, **or** indicates that **the promise** is **to Abraham** and **his seed**. Alternate translation: “or also” or “and also” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 4 13 ew13 figs-metaphor τῷ σπέρματι αὐτοῦ 1 Paul speaks figuratively of these people as if they were a **seed* that a person plants. He means that they are Abraham’s offspring or descendants. If your readers would not understand what **his seed** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “those who descend from him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 4 13 pjyt figs-distinguish τὸ κληρονόμον αὐτὸν εἶναι κόσμου 1 This phrase gives us further information about **the promise**. It is not making a distinction between **the promise to Abraham** and **to his seed**. If this is not understood in your language, you can make the relationship between these phrases clearer. Alternate translation: “that they would inherit the world with him” (See: [[rc://en/ta/man/translate/figs-distinguish]]) @@ -709,7 +670,7 @@ ROM 4 13 dvlp grammar-connect-logic-contrast ἀλλὰ 1 What follows the word ROM 4 13 iqsm figs-possession δικαιοσύνης πίστεως 1 Paul is using the possessive form to describe **righteousness** that comes from **faith** (See how you translated the similar phrase in [4:11](../04/11.md)). If this is not clear in your language, you could indicate this with an adjective phrase or a verbal form. Alternate translation: “faith’s righteousness” or “becoming right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 13 udne figs-abstractnouns διὰ δικαιοσύνης πίστεως 1 If your language does not use abstract nouns for the ideas of **righteousness** and **faith**, you could express the same ideas with verbal forms. Alternate translation: “through becoming right with God by trusting in him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 4 14 n0x6 figs-hypo 1 Paul is using a hypothetical situation to help his readers recognize the serious implications of how people inherit God’s promises. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Now, suppose that being associated with the law allows people to inherit God’s promise, then faith becomes useless and what God promised becomes void” (See: [[rc://en/ta/man/translate/figs-hypo]]) -ROM 4 14 hba4 grammar-connect-logic-result γὰρ 1 Here, what follows **For** in [4:14–15](../04/14.md) gives the reasons why God’s promise to Abraham comes “through the righteousness of faith” (See [4:13](../04/13.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 4 14 hba4 grammar-connect-logic-result γὰρ 1 Here, what follows **For** in [4:14–15](../04/14.md) gives the reasons why God’s promise to Abraham comes “through the righteousness of faith” (See [4:13](../04/13.md). Alternate translation: “This is due to the fact that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 4 14 ksui figs-possession οἱ ἐκ νόμου 1 Paul is using the possessive form to describe **those** associated with **the law**. Here, **those from the law** refers to the Jews, namely, “those from the circumcision” (See [4:12](../04/12.md)). If this is not clear in your language, you could express this idea with a verbal form. Alternate translation: “those associated with the law” or “the circumcised Jews” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 4 14 jl50 figs-ellipsis κληρονόμοι 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **are** is added in brackets. Do what is natural in your language. Alternate translation: “are heirs” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 4 14 k4ip figs-explicit κληρονόμοι 1 The implication is that the **heirs** are “Abraham” and “his seed” mentioned in [4:13](../04/13.md). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “will inherit what God promised to Abraham or his seed” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -746,7 +707,7 @@ ROM 4 17 s67j figs-distinguish τοῦ ζῳοποιοῦντος 1 What follow ROM 4 17 fhw8 figs-nominaladj τοὺς νεκροὺς 1 Paul is using the adjective **the dead** 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 dead people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) ROM 4 17 tg2e figs-metaphor καλοῦντος τὰ μὴ ὄντα ὡς ὄντα 1 Paul speaks figuratively of **the things not existing** as if **God** were shouting at or calling to them. Paul means that **God** creates things by naming them or summoning them **into existence** (See [Genesis 1](..gen/01/.md)). If your readers would not understand what **calls** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “summons into being things that did not previously exist” or “by speaking creates things from what does not exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 4 17 ou8k figs-abstractnouns ὡς ὄντα 1 If your language does not use an abstract noun for the idea of **existence**, you could express the same idea with a verbal form. Alternate translation: “as though they exist” or “as if they were things that exist” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 4 18 g8fm figs-idiom ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 In hope he believed against hope Here, the phrase **against hope** is an idiom meaning “what seems hopeless.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “although it seemed hopeless for Abraham to have descendants, he assuredly trusted God” (See: [[rc://en/ta/man/translate/figs-idiom]]) +ROM 4 18 g8fm figs-idiom ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 In hope he believed against hope Here, the phrase **against hope** is an idiom meaning “what seems hopeless.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “although it seemed hopeless for Abraham to have descendants, he assuredly trusted God” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 4 18 auah figs-abstractnouns ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 If your language does not use an abstract noun for the idea of **hope*, you could express the same idea with a verbal form. Alternate translation: “who hopefully trusted God although it seemed hopeless” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 4 18 emih writing-pronouns ὃς…αὐτὸν…εἰρημένον…σου 1 The pronouns **who** and **he** and **your** refer to Abraham, not God. If this might confuse your readers, you could say the meaning explicitly. (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 4 18 bs6y grammar-connect-logic-goal εἰς τὸ γενέσθαι αὐτὸν 1 This is a purpose clause. Paul is stating the purpose for which Abraham **believed in hope**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that he would become” or “in order that he could become” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) @@ -802,7 +763,7 @@ ROM 4 25 irue writing-pronouns ὃς…ἡμῶν…τὴν δικαίωσιν ROM 4 25 cca1 figs-activepassive ὃς παρεδόθη…ἠγέρθη 1 who was delivered up for our trespasses and was raised for our justification 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, Paul implies that “God” did it. Alternate translation: “God handed over Jesus … God resurrected Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 4 25 b999 figs-metaphor ὃς παρεδόθη…ἠγέρθη 1 Paul speaks figuratively of Jesus as if he were something that could be sent to another person and an object to lift up. Paul means that God allowed people to kill, and then God resurrected Jesus after he died. If your readers would not understand what **was delivered up** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “God handed over Jesus … God resurrected him” or “God allowed others to kill Jesus … God made him alive after he died” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 4 25 op41 figs-abstractnouns διὰ τὰ παραπτώματα ἡμῶν…διὰ τὴν δικαίωσιν ἡμῶν 1 If your language does not use abstract nouns for these ideas of **trespasses** and **justification**, you could express the same ideas with verbal forms. Alternate translation: “because we trespassed … to make us right with God” or “because we transgressed … so God could vindicate us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 5 intro i1dt 0 # Romans 5 General Notes

## Structure and formatting

Many scholars view verses 12-17 as some of the most important, but difficult, verses in Scripture to understand. Some of their richness and meaning has likely been lost while being translated from how the original Greek was constructed.

## Special concepts in this chapter

### Results of justification

How Paul explains the results of our being justified is an important part of this chapter. These results include having peace with God, having access to God, being confident about our future, being able to rejoice when suffering, being eternally saved, and being reconciled with God. (See: [[rc://en/tw/dict/bible/kt/justice]])

### “All sinned”

Scholars are divided over what Paul meant in verse 12: “And death spread to all people, because all sinned.” Some believe that all of mankind was present in the “seed of Adam.” So, as Adam is the father of all mankind, all of mankind was present when Adam sinned. Others believe that Adam served as a representative head for mankind. So when he sinned, all of mankind “fell” as a result. Whether people today played an active or passive role in Adam’s original sin is one way these views differ. Other passages will help one decide. (See: [[rc://en/tw/dict/bible/other/seed]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-activepassive]])

### The second Adam

Adam was the first man and the first “son” of God. He was created by God. He brought sin and death into the world by eating the forbidden fruit. Paul describes Jesus as the “second Adam” in this chapter and the true son of God. He brings life and overcame sin and death by dying on the cross. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/other/death]]) +ROM 5 intro i1dt 0 # Romans 5 General Notes

## Structure and formatting

4. Righteousness through Jesus Christ by faith in him (3:21–5:21)
* God’s righteousness is received through faith (3:21–26)
* No one can boast in works (3:27–31)
* The examples of Abraham and David (4:1–25)
* The blessings of justification (5:1–11)
* Adam and Christ are compared (5:12–5:21)

Many scholars view verses 12-17 as some of the most important, but difficult, verses in Scripture to understand. Some of their richness and meaning has likely been lost while being translated from how the original Greek was constructed.

## Special concepts in this chapter

### Results of justification

How Paul explains the results of our being justified is an important part of this chapter. These results include having peace with God, having access to God, being confident about our future, being able to rejoice when suffering, being eternally saved, and being reconciled with God. (See: [[rc://en/tw/dict/bible/kt/justice]])

### “All sinned”

Scholars are divided over what Paul meant in verse 12: “And death spread to all people, because all sinned.” Some believe that all of mankind was present in the “seed of Adam.” So, as Adam is the father of all mankind, all of mankind was present when Adam sinned. Others believe that Adam served as a representative head for mankind. So when he sinned, all of mankind “fell” as a result. Whether people today played an active or passive role in Adam’s original sin is one way these views differ. Other passages will help one decide. (See: [[rc://en/tw/dict/bible/other/seed]] and [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-activepassive]])

### The second Adam

Adam was the first man and the first “son” of God. He was created by God. He brought sin and death into the world by eating the forbidden fruit. Paul describes Jesus as the “second Adam” in this chapter and the true son of God. He brings life and overcame sin and death by dying on the cross. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/other/death]]) ROM 5 1 xmp3 grammar-connect-logic-result 1 Connecting Statement: If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Let us have peace with God through our Lord Jesus Christ, because we have been made right with God by trusting in him” or “We can have peace with God through our Lord Jesus Christ, since God makes us right with himself by trusting in him” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 5 1 age4 grammar-connect-words-phrases δικαιωθέντες οὖν 1 Since we are justified Here, **Therefore** indicates that what follows in [5:1-5](../05/01.md) is a new section that describes the results of being made right with God. Alternate translation (remove comma): “As a result of having been made right” or “So then, if we have been made right” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 1 xott figs-activepassive δικαιωθέντες…ἐκ πίστεως 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “because God makes us righteous when we trust him” or “since God justifies us through trusting in him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -837,7 +798,7 @@ ROM 5 5 qka8 figs-metaphor ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχ ROM 5 5 dc95 figs-activepassive ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul says that “the Holy Spirit” did it. Alternate translation: “the Holy Spirit, who God gave us, poured out God’s love deep within us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 5 5 oufg guidelines-sonofgodprinciples ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 In [5:1–5](../05/01.md), Paul highlights the interactive work of the Trinity in the salvation of believers in Christ. Here it the **Holy Spirit** who pours out **the love of God** in the believer’s **heart** (See [Acts 2:17, 18, 33; 10:45; Titus 3:6] where both the Father and Jesus are agents in the giving or pouring out of **the Holy Spirit**)). Be sure to accurately translate these titles in your translation. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) ROM 5 5 clmb figs-possession ἡ ἀγάπη τοῦ Θεοῦ 1 Paul is using the possessive form to describe how **love** relates to **God**. Use a natural way to express this relationship. Here, **the love of God** could refer to: (1) God’s love for us. Alternate translation: “God’s love” or “God’s love for us” (2) our love for God. Alternate translation: “love for God” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 5 5 glt1 figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 Here, **hearts** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner beings” or “out deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +ROM 5 5 glt1 figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 Here, **hearts** is a metonym for a person’s inner being. If this would be misunderstood in your language, you could use an equivalent expression or use plain language. Alternate translation: “in their inner beings” or “out deep within them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) ROM 5 6 gj4r figs-parallelism 1 These two phrases **being weak** and **the ungodly** mean the same thing. Paul says the same thing twice, in slightly different ways, to show why **Christ** needed to die. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Indeed, while we were still weak and ungodly, at just the right time Christ died for us” (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 5 6 x5eg grammar-connect-words-phrases γὰρ 1 we Here, **For** indicates that what follows in [5:6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 6 xqr3 figs-ellipsis ἔτι …ὄντων ἡμῶν ἀσθενῶν 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “while we still were being weak” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -866,7 +827,7 @@ ROM 5 9 bev3 figs-abstractnouns τῆς ὀργῆς 1 his wrath Here, **the** i ROM 5 10 wply grammar-connect-words-phrases γὰρ 1 Here what follows **For** in [5:10–11](../05/10.md) further explains and summarizes this section about having “peace with God through our Lord Jesus Christ” (See [5:1](..05/01.md)). Alternate translation: “In summary” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 10 mz06 grammar-connect-condition-fact εἰ γὰρ ἐχθροὶ ὄντες 1 Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Pau; is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Actually, since when we were enemies” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) ROM 5 10 ok87 figs-nominaladj ἐχθροὶ ὄντες 1 Paul is using the adjective **enemies** 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: “while being people who were God’s enemies” or “while we were hostile” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 5 10 rnc5 figs-activepassive κατηλλάγημεν τῷ Θεῷ…καταλλαγέντες, σωθησόμεθα 1 we were reconciled to God through the death of his Son If your language does not use passive forms in this way, you could express these ideas with active forms or in other ways that are natural in your language. If you must state who did these actions, Paul implies that “God” did them. Alternate translation: “God reconciled us to himself … since God reconciled us, he will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 5 10 rnc5 figs-activepassive κατηλλάγημεν τῷ Θεῷ…καταλλαγέντες, σωθησόμεθα 1 we were reconciled to God through the death of his Son If your language does not use passive forms in this way, you could express these ideas with active forms or in other ways that are natural in your language. If you must state who did these actions, Paul implies that “God” did them. Alternate translation: “God reconciled us to himself … since God reconciled us, he will save us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 5 10 cu3c guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 Son Here, **Son** is an important title that describes the relationship between God and Jesus. Be sure to accurately translate this title in your translation. Alternate translation: “of God’s Son” or “Jesus his Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) ROM 5 10 o1m6 grammar-connect-words-phrases πολλῷ μᾶλλον 1 Here, **much more** strongly emphasizes that what follows is an important result of **having been reconciled** with **God** (See this phrase in [5:9](../05/09.md)). Use a natural way in your language to express strong emphasis. Alternate translation: “it is much more certain” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 10 fky8 grammar-connect-words-phrases διὰ τοῦ θανάτου τοῦ Υἱοῦ αὐτοῦ…ἐν τῇ ζωῇ αὐτοῦ 1 Here, **death** and **life** are spoken of figuratively as though they were people who could reconcile and save someone. Paul means that God shows how much he loves his people by sending **his Son* to sacrificially die for their sake, and that God will save them from eternal death and punishment (See note for “the wrath” in [5:9](../05/09.md) because Jesus conquered death by resurrecting after he died. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “because Jesus sacrificially died for our sake … will God save us from eternal death because Jesus conquered death by resurrecting after he died” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -889,11 +850,11 @@ ROM 5 12 si2i writing-pronouns πάντες 1 Paul is using the adjective **all ROM 5 13 pkzc figs-aside 0 In [5:13–17](../05/13.md), Paul could be saying this as an aside in order to explain the relationship between **law** and **sin** and **death**. If this would be confusing in your language, you could use parentheses or some other way in your language to indicate an aside. (See: [[rc://en/ta/man/translate/figs-aside]]) ROM 5 13 e6bx figs-ellipsis ἄχρι γὰρ νόμου…μὴ ὄντος νόμου 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “For until the law came … when there was no law” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 5 13 at4i grammar-connect-logic-result γὰρ 1 Here, **For** introduces a reason clause. Paul is giving the reason why death caused **sin** until “the law came in so that the trespass might increase” (See [5:20](../05/20.md)). Alternate translation: “This is because” or “This is the reason why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -ROM 5 13 w185 figs-possession ἄχρι…νόμου 1 Paul is using the possessive form to describe how the time period **until** relates to **law**. Use a natural way in your language to express this idea. Here, **until** could refer to: (1) the time until **law** was given. Alternate translation: “For up to the time God gave his law to the Jews … since God’s law did not exist” (2) the whole time the law was in effect until Christ came. Alternate translation: “until the end of the law … when the law was no longer in effect” (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 5 13 w185 figs-possession ἄχρι…νόμου 1 Paul is using the possessive form to describe how the time period **until** relates to **law**. Use a natural way in your language to express this idea. Here, **until** could refer to: (1) the time until **law** was given. Alternate translation: “For up to the time God gave his law to the Jews … since God’s law did not exist” (2) the whole time the law was in effect until Christ came. Alternate translation: “until the end of the law … when the law was no longer in effect” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 5 13 v51t figs-abstractnouns ἁμαρτία…ἁμαρτία 1 See how you translated **sin** in [5:12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 5 13 uyd4 figs-personification ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ 1 Here, **sin** is spoken of figuratively as though it were a person located in the world and who could be charged with sinning. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “there were still people in the world who sinned, but their sinful way of life” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 5 13 izno grammar-connect-logic-contrast δὲ 1 What follows the word **but** here is in contrast to what was expected, that God would count sin against people. Instead, **sin** has no legal consequences until **the law** is given. Use a natural way in your language for introducing a contrast. Alternate translation: “instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 5 13 juq7 figs-activepassive ἁμαρτία…οὐκ ἐλλογεῖται 2 but there is no accounting for sin when there is no law 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, Paul implies that “God” did it. Alternate translation: “God did not reckon it as sinning” or “God did not impute it as sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +ROM 5 13 juq7 figs-activepassive ἁμαρτία…οὐκ ἐλλογεῖται 2 but there is no accounting for sin when there is no law 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, Paul implies that “God” did it. Alternate translation: “God did not reckon it as sinning” or “God did not impute it as sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 5 14 ev8a grammar-connect-logic-contrast ἀλλὰ 1 Nevertheless, death What follows the word **Nevertheless** here is in contrast to what was expected, that since there was no law, there would be no consequences for doing what is wrong. Instead, Paul restates that **death** is the problem for humanity, not breaking the law God gave to his people. Use a natural way in your language for introducing a contrast. Alternate translation: “Although this is true” or “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) ROM 5 14 bd3q figs-personification ἐβασίλευσεν ὁ θάνατος 1 death ruled from Adam until Moses Here, **death** is spoken of figuratively as though it were a king. Paul means that every person was under the control of **death**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “all humans came under the control of death” or “no human could escape dying” or “human life inevitably ended in death” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 5 14 u66m figs-abstractnouns ὁ θάνατος 1 See how you translated **death** in [5:12](../05/12.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -919,7 +880,7 @@ ROM 5 15 lydx figs-possession τῇ τοῦ ἑνὸς ἀνθρώπου, Ἰη ROM 5 15 tfhj figs-infostructure ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι, τῇ τοῦ ἑνὸς ἀνθρώπου, Ἰησοῦ Χριστοῦ, εἰς τοὺς πολλοὺς ἐπερίσσευσεν 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “abounded unto the many the grace of God and the gift by the grace of the one man, Jesus Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]]) ROM 5 16 ns9a grammar-connect-logic-result 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Indeed, because the judgment came from one man unto condemnation, but the gift came from many trespasses unto justification. This is why the gift is not the same as through the one man who sinned” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 5 16 uh4x grammar-connect-logic-contrast καὶ 1 followed many trespasses What follows the word **And** here contrasts the way **the gift** and **the judgment** happened. Use a natural way in your language for introducing a contrast. Alternate translation: “But” or “Yet” or “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -ROM 5 17 n5zx grammar-connect-words-phrases γὰρ 1 Here, **For** indicates that what follows explains the difference between **the trespass** and **the gift** (See [5:15](../05/15.md) for similar ideas)). Alternate translation: “For this reason” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +ROM 5 17 n5zx grammar-connect-words-phrases γὰρ 1 Here, **For** indicates that what follows explains the difference between **the trespass** and **the gift** (See [5:15](../05/15.md) for similar ideas)). Alternate translation: “For this reason” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 5 17 mhtc grammar-connect-condition-contrary εἰ 1
Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “since” or “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) ROM 5 17 lcyd figs-possession τῷ τοῦ ἑνὸς παραπτώματι 1 See how you translated this phrase in [5:15](../05/15.md). (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 5 17 whbf figs-nominaladj τοῦ ἑνὸς…τοῦ ἑνός…τοῦ ἑνὸς 2 See how you translated these nominal adjectives in [5:16](../05/16.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) @@ -936,7 +897,7 @@ ROM 5 18 mccf grammar-connect-words-phrases ἄρα οὖν 1 Here, **So then** ROM 5 18 z0jq figs-abstractnouns παραπτώματος…κατάκριμα…δικαιώματος…δικαίωσιν 1 See how you translated these abstracts nouns in [4:25; 5:16](../04/25.md)(See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 5 18 n8pr figs-gendernotations πάντας ἀνθρώπους…πάντας ἀνθρώπους 2 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated this word in [5:12](../05/12.md). Alternate translation: “all humanity … all humanity” or “all people … all people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) ROM 5 18 bcm2 figs-possession δικαίωσιν ζωῆς 1 Paul is using the possessive form to describe how **justification** relates to **life**. Use a natural way in your language to express this idea. Alternate translation: “justification that brings eternal life” or “eternal justification” or “justification which is eternal life” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 5 18 bmey ζωῆς figs-explicit 1 Here the implication is that **life** refers to “eternal life” (See “rule in life” in [5:17](../05/17.md) and [2:7](../02/07.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “of eternal life” or “for living eternally” (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 5 18 bmey figs-explicit ζωῆς 1 Here the implication is that **life** refers to “eternal life” (See “rule in life” in [5:17](../05/17.md) and [2:7](../02/07.md)). If it would be helpful to your readers, you could say that explicitly. Alternate translation: “of eternal life” or “for living eternally” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 5 16 jlvs figs-ellipsis οὐχ 1 A word is left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “is not” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 5 19 zp4r figs-parallelism 0 These two clauses mean the opposite thing. Paul says the same thing twice, in opposite ways, to show the contrast between Adam and Christ. Be sure to retain the similar forms to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 5 19 hj69 grammar-connect-words-phrases ὥσπερ γὰρ 1 Here, **For just as** links what follows by using wording that is similar to the beginning of [5:18](../05/18.md). Alternate translation: “Indeed, in the same way, as” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -956,7 +917,7 @@ ROM 5 21 wmy8 figs-personification ὥσπερ ἐβασίλευσεν ἡ ἁμ ROM 5 21 leu9 figs-abstractnouns ἡ ἁμαρτία ἐν τῷ θανάτῳ…ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον 1 See how you translated the abstract nouns: **sin** in [5:20](../05/20.md), **death** and **righteousness** in [5:17](../05/17.md), **grace** in [5:20](../05/20.md), and **everlasting life** in [2:7](../02/07.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 5 21 pygl grammar-connect-logic-goal οὕτως 1 This phrase introduces a purpose clause. Paul is stating the purpose for which God revealed his **grace**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” or “for the purpose that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) ROM 5 21 j9lf figs-parallelism διὰ δικαιοσύνης, εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to show that the **righteousness** of **Jesus Christ** is how **grace** rules (See also [5:17](../05/17.md)). If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “leading to everlasting life through how Jesus Christ our Lord makes people righteous” or “bringing eternal life by how righteous Jesus Christ our Lord is” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -ROM 6 intro v522 0 # Romans 6 General Notes

## Structure and formatting

Paul begins this chapter by answering how someone might hypothetically object to what he taught in Chapter 5. (See: [[rc://en/ta/man/translate/figs-hypo]])

## Special concepts in this chapter

### Against the Law

In this chapter, Paul refutes the teaching that Christians can live however they want after they are saved. Scholars call this “antinomianism” or being “against the law.” To motivate godly living, Paul recalls the great price Jesus paid for a Christian to be saved. (See: [[rc://en/tw/dict/bible/kt/save]] and [[rc://en/tw/dict/bible/kt/godly]])

### Servants of sin

Before believing in Jesus, sin enslaves people. God frees Christians from serving sin. They are able to choose to serve Christ in their lives. Paul explains that when Christians choose to sin, they willingly choose to sin. (See: [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/sin]])

### Fruit

This chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/righteous]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])

## Other possible translation difficulties in this chapter

### Death

Paul uses “death” many different ways in this chapter: physical death, spiritual death, sin reigning in the heart of man, and to end something. He contrasts sin and death with the new life provided by Christ and the new way Christians are supposed to live after they are saved. (See: [[rc://en/tw/dict/bible/other/death]]) +ROM 6 intro v522 0 # Romans 6 General Notes

## Structure and formatting

5. Becoming like Christ in this life (6:1–8:39)
* Baptism represents union with Christ’s death (6:1–14)
* Christians are now slaves of righteousness (6:15–23)

Paul begins this chapter by answering how someone might hypothetically object to what he taught in Chapter 5. (See: [[rc://en/ta/man/translate/figs-hypo]])

## Special concepts in this chapter

### Against the Law

In this chapter, Paul refutes the teaching that Christians can live however they want after they are saved. Scholars call this “antinomianism” or being “against the law.” To motivate godly living, Paul recalls the great price Jesus paid for a Christian to be saved. (See: [[rc://en/tw/dict/bible/kt/save]] and [[rc://en/tw/dict/bible/kt/godly]])

### Servants of sin

Before believing in Jesus, sin enslaves people. God frees Christians from serving sin. They are able to choose to serve Christ in their lives. Paul explains that when Christians choose to sin, they willingly choose to sin. (See: [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/sin]])

### Fruit

This chapter uses the imagery of fruit. The image of fruit usually refers to a person’s faith producing good works in their life. (See: [[rc://en/tw/dict/bible/other/fruit]] and [[rc://en/tw/dict/bible/kt/righteous]])

## Important figures of speech in this chapter

### Rhetorical Questions

Paul uses rhetorical questions in this chapter. It appears the intent of these rhetorical questions is to make the reader see their sin so they will trust in Jesus. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/sin]])

## Other possible translation difficulties in this chapter

### Death

Paul uses “death” many different ways in this chapter: physical death, spiritual death, sin reigning in the heart of man, and to end something. He contrasts sin and death with the new life provided by Christ and the new way Christians are supposed to live after they are saved. (See: [[rc://en/tw/dict/bible/other/death]]) ROM 6 1 pvg3 figs-rquestion τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? 1 What then will we say? Should we continue in sin so that grace may abound? Paul is using rhetorical questions in [6:1–3](../06/01.md) to reject certain rumors that misrepresent his teachings (See [3:8](../03/08.md)). If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “We certainly are not saying that people should keep sinning so that God will be more gracious!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 6 1 fxgw grammar-connect-words-phrases τί οὖν 1 Here, **What then** marks a change in topic in [6:1–11](../06/01.md), where Paul teaches about the connection between Christian baptism and union with Christ’s death and resurrection. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) ROM 6 1 fj9e figs-exclusive ἐροῦμεν? ἐπιμένωμεν 1 we say When Paul says **we** the first time, he is speaking of himself and the other apostles, so **we** would be exclusive (See the similar language in [3:8](../03/08.md)). However, when Paul says **we** the second time, he seems to be including all “who were baptized into Christ Jesus” (See [6:3](../06/03.md), so the second use of **we** would be inclusive of all Christians. Your language may require you to mark these forms. Alternate translation: “will we apostles say? Should we believers in Christ” (See: [[rc://en/ta/man/translate/figs-exclusive]]) @@ -983,7 +944,7 @@ ROM 6 4 z6zk figs-simile ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκ ROM 6 4 dpy2 figs-activepassive ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The Father gloriously resurrected Christ from death” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 6 4 t47r figs-idiom ἠγέρθη Χριστὸς ἐκ νεκρῶν 1 just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life Here, the phrase **raised from the dead** is an idiom meaning “resurrected from where dead people are” (See how you translated this phrase in [4:24](../04/24.md)). If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Christ resurrected from death” or “Christ resurrected from the grave” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 6 4 ce9z figs-nominaladj ἐκ νεκρῶν 1 just as Christ was raised from the dead by the glory of the Father, so also we might walk in newness of life Paul is using the adjective **the dead** 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: “where dead people are” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -ROM 6 4 gblc figs-possession διὰ τῆς δόξης τοῦ Πατρός 1 Paul is using the possessive form to describe **glory** that comes from or characterizes **the Father**. If this is not clear in your language, you could use the adjective “Father’s” instead of the noun “Father” or make this explicit another way. Alternate translation: “through the glorious power of the Father” or “through the Father’s glory” or (See: [[rc://en/ta/man/translate/figs-possession]]) +ROM 6 4 gblc figs-possession διὰ τῆς δόξης τοῦ Πατρός 1 Paul is using the possessive form to describe **glory** that comes from or characterizes **the Father**. If this is not clear in your language, you could use the adjective “Father’s” instead of the noun “Father” or make this explicit another way. Alternate translation: “through the glorious power of the Father” or “through the Father’s glory” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 6 4 r3hn guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title that describes the relationship between God and **Christ** Jesus, as his “Son” (See [1:3–4, 7](../01/03.md)). Be sure to accurately translate these titles in your translation. Alternate translation: “God his Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) ROM 6 4 gtns figs-idiom ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν 1 Here, the verb **might walk** is an Old Testament idiom meaning “would live” or “would act.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “we might live in new way” or “we would act like new people” (See: [[rc://en/ta/man/translate/figs-idiom]]) ROM 6 4 x1t4 figs-rpronouns καὶ ἡμεῖς 1 Paul uses the phrase **we too** to emphasize the union of the baptized Christian with Christ’s resurrection. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “we who are baptized too” or “even we” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) @@ -1038,13 +999,13 @@ ROM 6 12 s6h1 figs-personification μὴ…βασιλευέτω ἡ ἁμαρτ ROM 6 12 z7zh figs-imperative μὴ…βασιλευέτω ἡ ἁμαρτία 1 do not let sin rule in your mortal body This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates an appeal or command. Alternate translation: “you should not allow sin to be king” or “I urge you, do not to let sin reign like a king” (See: [[rc://en/ta/man/translate/figs-imperative]]) ROM 6 12 cm8d figs-synecdoche ἐν τῷ θνητῷ ὑμῶν σώματι 1 in your mortal body Paul could be referring figuratively to the **body**, one part of the human being, to mean the whole person. If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternative translation: “over you” or “any of you” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 6 12 z1ia grammar-collectivenouns ἐν τῷ θνητῷ ὑμῶν σώματι, 1 in your mortal body The word **body** is a singular noun and could emphasize the unity of the individual members of the whole church at Rome. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “over your mortal bodies” or “throughout your whole church” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) -ROM 6 12 r462 grammar-connect-logic-result] εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ 1 in order that you may obey its lusts This phrase indicates what happens when **sin** rules. Use a natural way in your language to express this idea. Here, **to obey** could refer to: (1) the result of letting **sin rule**. Alternate translation: “causing you to become obedient to lusting sinfully” (2) the way sin rules. Alternate translation: “by obeying how it tempts you to lust” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +ROM 6 12 r462 grammar-connect-logic-result εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ 1 in order that you may obey its lusts This phrase indicates what happens when **sin** rules. Use a natural way in your language to express this idea. Here, **to obey** could refer to: (1) the result of letting **sin rule**. Alternate translation: “causing you to become obedient to lusting sinfully” (2) the way sin rules. Alternate translation: “by obeying how it tempts you to lust” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 12 zs9g figs-abstractnouns ταῖς ἐπιθυμίαις αὐτοῦ 1 in order that you may obey its lusts If your language does not use an abstract noun for the idea of **lusts**, you could express the same idea with a verbal form. Alternate translation: “how it urges you to lust” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 6 12 kh3w writing-pronouns αὐτοῦ 1 in order that you may obey its lusts The pronoun **its** refers to **mortal body**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “your mortal body’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 6 13 wt07 figs-infostructure 1 in order that you may obey its lusts If it would be more natural in your language, you could reverse the order of these phrases to emphasize the similar ideas. Alternate translation: “And do not present your members as tools of unrighteousness to sin, but present your members to God as tools of righteousness. In other words, present yourselves to God, as living from death” (See: [[rc://en/ta/man/translate/figs-infostructure]]) ROM 6 13 mxto figs-infostructure μηδὲ παριστάνετε…παραστήσατε 1 in order that you may obey its lusts Paul speaks figuratively of these people as if their body parts were **tools** that could be offered in service or used by someone. He means that the church at Rome should no longer use their body parts for sinning, but instead to live in the way God wants. If your readers would not understand what it means **to present** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “do not offer … offer” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 6 13 rnho figs-abstractnouns τὰ μέλη ὑμῶν, ὅπλα ἀδικίας τῇ ἁμαρτίᾳ…τὰ μέλη ὑμῶν, ὅπλα δικαιοσύνης 1 in order that you may obey its lusts If your language does not use abstract nouns for these ideas, you could express the same ideas in another way. Alternate translation: “how you use your body parts to live unrighteously through sinning … your body parts … to live righteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -ROM 6 13 r0ak figs-synecdoche τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν 2 in order that you may obey its lusts Paul could be referring figuratively to the **members**, the body parts of the human being, to mean the whole person (See [6:12](../06/12.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Here, **your members** could mean: (1) the whole person. Alternative translation: “yourselves … yourselves” (2) the individual body parts. Alternate translation: “your body parts … your body parts” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) +ROM 6 13 r0ak figs-synecdoche τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν 2 in order that you may obey its lusts Paul could be referring figuratively to the **members**, the body parts of the human being, to mean the whole person (See [6:12](../06/12.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Here, **your members** could mean: (1) the whole person. Alternative translation: “yourselves … yourselves” (2) the individual body parts. Alternate translation: “your body parts … your body parts” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 6 13 qncn figs-possession ὅπλα ἀδικίας…ὅπλα δικαιοσύνης 1 in order that you may obey its lusts Paul is using the possessive form to describe what characterizes these **tools**. Alternate translation: “as unrighteous tools … as righteous tools” or “as tools for living unrighteously … as tools for living righteously” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 6 13 hlzf ὅπλα…ὅπλα 1 in order that you may obey its lusts Since the Greek word that ULT translates as **tools** often means “weapons,” Paul could be stressing the spiritual warfare that is involved for the Christian to “not allow sin to rule over” them (See [6:14](../06/14.md)). If this is confusing in your language, you could make this explicit. Alternate translation: “as weapons … as weapons” ROM 6 13 dz8u figs-possession ὅπλα…ὅπλα 1 in order that you may obey its lusts Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **as** is added in brackets. Do what is natural in your language. Alternate translation: “as tools … as tools” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -1095,7 +1056,7 @@ ROM 6 19 l4ah figs-idiom τὴν ἀσθένειαν τῆς σαρκὸς ὑμ ROM 6 19 bmo7 figs-parallelism ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν 1 because of the weakness of your flesh These two clauses mean the opposite thing. Paul says the same thing twice, in opposite ways, to show the contrast between being **slaves to uncleanness** and **slaves to righteousness**. Be sure to retain the similar forms to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) ROM 6 19 jbcz figs-personification ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτως νῦν παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν 1 because of the weakness of your flesh Here, **uncleanness** and ** righteousness** are spoken of figuratively as though they were slave-masters of **members**. Paul means that the church at Rome previously used their bodies to serve sinful purposes, but should now use their bodies to serve righteous purposes. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Indeed, in the same way you used to slavishly offer yourselves to live impurely, leading you to act more and more lawless, so now offer yourselves to live righteously for God, leading you to act holy” (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 6 19 ran5 figs-synecdoche τὰ μέλη ὑμῶν…τὰ μέλη ὑμῶν 2 presented the parts of your body as slaves to uncleanness and to evil Paul refers figuratively to **members**, parts of the human body, to mean the whole person (See also [6:13](../06/13.md)). If this would be misunderstood in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “yourselves … yourselves” or “your bodies … your bodies” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -ROM 6 19 ka0f figs-imperative νῦν παραστήσατε 1 presented the parts of your body as slaves to uncleanness and to evil This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates either an urgent appeal or a command. It may be helpful to add an expression such as “I beg you” to make this clear. Alternate translation: “you must now use” or “I beg you now to present” or “I urge you now to offer” (See: [[rc://en/ta/man/translate/figs-imperative]]) +ROM 6 19 ka0f figs-imperative νῦν παραστήσατε 1 presented the parts of your body as slaves to uncleanness and to evil This is an imperative, but it could communicate an appeal rather than a command. Use a form in your language that communicates either an urgent appeal or a command. It may be helpful to add an expression such as “I beg you” to make this clear. Alternate translation: “you must now use” or “I beg you now to present” or “I urge you now to offer” (See: [[rc://en/ta/man/translate/figs-imperative]]) ROM 6 19 o0ta grammar-connect-logic-result εἰς ἁγιασμόν 1 presented the parts of your body as slaves to uncleanness and to evil This phrase indicates result. Use natural way in your language to express the result of something. Alternate translation: “leading you to live holy” or “causing you to become sanctified” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 20 s9pk grammar-connect-logic-result γὰρ 1 you were free from righteousness Here, **For** introduces a result clause. Use a natural way in your language to express the result of something. Alternate translation: “This reason for this is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 20 aavw figs-metaphor δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ 1 you were free from righteousness These two phrases mean the same thing. Paul says the same thing twice, in opposite ways, to emphasize the relationship between **sin** and **righteousness**. Be sure to retain the similar phrasing to keep the parallel ideas explicit. (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -1118,12 +1079,12 @@ ROM 6 23 ze3f τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατ ROM 6 23 juc4 figs-metaphor τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος 1 For the wages of sin are death Paul speaks figuratively of **death** as if it were a **wages** paid to those who **sin**. He means that the result of living sinfully is eternal **death**. If your readers would not understand what **wages** or **death** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “This is because whoever lives sinfully earns eternal death as if it were wages for work” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 6 23 ffpr grammar-connect-logic-result γὰρ 1 For the wages of sin are death Here what follows **for**summarizes chapter 6 and its theme of the results of living sinfully and living righteously. Alternate translation: “This is because” or “In summary” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) ROM 6 23 iyv3 figs-possession τὰ…ὀψώνια τῆς ἁμαρτίας 1 For the wages of sin are death Paul is using the possessive form to describe **the wages** that come from **sin**. If this is not clear in your language, you could use the adjective “sin’s” instead of the noun “sin” or communicate that another way. Alternate translation: “sin’s wages” or “the wages that come from sin” (See: [[rc://en/ta/man/translate/figs-possession]]) -ROM 6 23 slyb figs-abstractnouns θάνατος; τὸ… χάρισμα…ζωὴ αἰώνιος 1 For the wages of sin are death See how you translated the abstract nouns **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/16.md), and **everlasting life** in [6:22](../06/22.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +ROM 6 23 slyb figs-abstractnouns θάνατος; τὸ… χάρισμα…ζωὴ αἰώνιος 1 For the wages of sin are death See how you translated the abstract nouns **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/16.md), and **everlasting life** in [6:22](../06/22.md). (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) ROM 6 23 dfan figs-ellipsis θάνατος…αἰώνιος 1 For the wages of sin are death Words are left out here in the original that a sentence would need in many languages to be complete. Since English needs it, **is** is added in brackets. Do what is natural in your language. Alternate translation: “is death … is eternal” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) ROM 6 23 cwkw figs-possession τὸ…χάρισμα τοῦ Θεοῦ 1 For the wages of sin are death Paul is using the possessive form to describe **the gracious gift** that comes from **God**. If this is not clear in your language, you could use the adjective “God’s” instead of the noun “God” or communicate that another way. Alternate translation: “God’s gracious gift” or “the gracious gift from God” (See: [[rc://en/ta/man/translate/figs-possession]]) ROM 6 23 jn66 figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 For the wages of sin are death Paul speaks figuratively of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus** in baptism (See [6:3–4,11](../06/03.md)). If your readers would not understand what **in Christ Jesus** means in this context, you could use equivalent metaphors from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 6 23 qq9e figs-exclusive ἡμῶν 1 For the wages of sin are death Here, **our** refers to all baptized Christians. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]]) -ROM 7 intro fl1y 0 # Romans 7 General Notes

## Structure and formatting

### “Or do you not know”

Paul uses this phrase to discuss a new topic, while connecting what follows with the previous teaching.

## Special concepts in this chapter

### “We have been released from the law”

Paul explains that the law of Moses is no longer in effect. While this is true, the timeless principles behind the law reflect the character of God. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Marriage

Scripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) +ROM 7 intro fl1y 0 # Romans 7 General Notes

## Structure and formatting

5. Becoming like Christ in this life (6:1–8:39)
* Baptism represents union with Christ’s death (6:1–14)
* Christians are now slaves of righteousness (6:15–23)
* Christians have been freed from the law (7:1–6)
* Christians still struggle with indwelling sin (7:7–25)

### “Or do you not know”

Paul uses this phrase to discuss a new topic, while connecting what follows with the previous teaching.

## Special concepts in this chapter

### “We have been released from the law”

Paul explains that the law of Moses is no longer in effect. While this is true, the timeless principles behind the law reflect the character of God. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Marriage

Scripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) ROM 7 1 mk7w figs-rquestion 1 do you not know, brothers … that the law controls a person for as long as he lives? Paul is using a rhetorical question here to emphasize that the Jew is required to obey the law his whole life. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Because you are Jewish, you certainly understand that what God requires in his law obligates you to obey it for as long as you live!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 7 1 r9fl figs-gendernotations ἀδελφοί…τοῦ ἀνθρώπου…ζῇ 1 brothers Although the term **brothers** and **the man** and **he** are masculine, Paul is using the words here in a generic sense that includes both males and females. Alternate translation: “my fellow Jewish believers in Christ … a person … that person lives” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) ROM 7 1 s4su figs-aside (γινώσκουσιν γὰρ νόμον λαλῶ) 1 brothers Paul could be saying this as an aside in order to clarify that he is specifically directing this part of the letter to the Jewish believers of the church at Rome. If this would be confusing in your language, you could add parentheses like the ULT or use a natural way in your language to indicate an aside. Alternate translation: “(this is because I am writing to Jewish believers in Christ)” (See: [[rc://en/ta/man/translate/figs-aside]]) @@ -1191,7 +1152,7 @@ ROM 7 24 nu6u με ῥύσεται 1 deliver me Alternate translation: “will ROM 7 24 md8e figs-metaphor τοῦ σώματος τοῦ θανάτου τούτου 1 this body of death This is a metaphor that means a **body** that will experience physical **death**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 7 25 w9ui χάρις τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 1 But thanks be to God through Jesus Christ our Lord This is the answer to the question in 7:24. ROM 7 25 adx1 figs-metaphor ἄρα οὖν αὐτὸς ἐγὼ, τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ; τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας 1 So then, I myself serve the law of God with my mind. However, with the flesh I serve the principle of sin The mind and flesh are used here to show how they compare to serve either the **law of God** or the principle of **sin**. With the mind or intellect one can choose to please and obey God and with the flesh or physical nature to serve sin. Alternate translation: “My mind chooses to please God, but my flesh chooses to obey sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -ROM 8 intro ev4r 0 # Romans 8 General Notes

## Structure and formatting

The first verse of this chapter is a transitional sentence. Paul concludes his teaching of Chapter 7 and leads into the words of Chapter 8.

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 verse 36. Paul quotes these words from the Old Testament.

## Special concepts in this chapter

### Indwelling of the Spirit

The Holy Spirit is said to live inside a person or inside their heart. If the Spirit is present, this signifies that a person is saved. (See: [[rc://en/tw/dict/bible/kt/save]])

### “These are sons of God”

Jesus is the Son of God in a unique way. God also adopts Christians to be his children. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/kt/adoption]])

### Predestination

Many scholars believe Paul in this chapter teaches on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some to be eternally saved. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter, especially with regards to elements of causation. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])

## Important figures of speech in this chapter

### Metaphor

Paul poetically presents his teaching in verses 38 and 39 in the form of an extended metaphor. He explains that nothing can separate a person from the love of God in Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### No condemnation

This phrase must be translated carefully to avoid doctrinal confusion. People are still guilty of their sin. God disapproves of acting sinfully, even after believing in Jesus. God still punishes the sins of believers, but Jesus has paid the punishment for their sin. This is what Paul expresses here. The word “condemn” has several possible meanings. Here Paul emphasizes that people who believe in Jesus are no longer punished eternally for their sin by being “condemned to hell.” (See: [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/condemn]])

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]]) +ROM 8 intro ev4r 0 # Romans 8 General Notes

## Structure and formatting

5. Becoming like Christ in this life (6:1–8:39)
* Baptism represents union with Christ’s death (6:1–14)
* Christians are now slaves of righteousness (6:15–23)
* Christians have been freed from the law (7:1–6)
* Christians still struggle with indwelling sin (7:7–25)
* The Holy Spirit dwells in Christians (8:1–27)
* Christians have confidence in God’s love (8:28–8:39)

The first verse of this chapter is a transitional sentence. Paul concludes his teaching of Chapter 7 and leads into the words of Chapter 8.

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 verse 36. Paul quotes these words from the Old Testament.

## Special concepts in this chapter

### Indwelling of the Spirit

The Holy Spirit is said to live inside a person or inside their heart. If the Spirit is present, this signifies that a person is saved. (See: [[rc://en/tw/dict/bible/kt/save]])

### “These are sons of God”

Jesus is the Son of God in a unique way. God also adopts Christians to be his children. (See: [[rc://en/tw/dict/bible/kt/sonofgod]] and [[rc://en/tw/dict/bible/kt/adoption]])

### Predestination

Many scholars believe Paul in this chapter teaches on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some to be eternally saved. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter, especially with regards to elements of causation. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])

## Important figures of speech in this chapter

### Metaphor

Paul poetically presents his teaching in verses 38 and 39 in the form of an extended metaphor. He explains that nothing can separate a person from the love of God in Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### No condemnation

This phrase must be translated carefully to avoid doctrinal confusion. People are still guilty of their sin. God disapproves of acting sinfully, even after believing in Jesus. God still punishes the sins of believers, but Jesus has paid the punishment for their sin. This is what Paul expresses here. The word “condemn” has several possible meanings. Here Paul emphasizes that people who believe in Jesus are no longer punished eternally for their sin by being “condemned to hell.” (See: [[rc://en/tw/dict/bible/kt/guilt]] and [[rc://en/tw/dict/bible/kt/faith]] and [[rc://en/tw/dict/bible/kt/condemn]])

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]]) ROM 8 1 xq2y 0 Connecting Statement: Paul gives the answer to the struggle he has with sin and good. ROM 8 1 xw65 figs-explicit οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ 1 There is therefore now no condemnation for those who are in Christ Jesus Here, **condemnation** refers to punishing people. Alternate translation: “God will not condemn and punish those who are joined to Christ Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 8 1 i12t ἄρα 1 therefore Alternate translation: “for that reason” or “because what I have just told you is true” @@ -1295,7 +1256,7 @@ ROM 8 37 wcm6 figs-explicit διὰ τοῦ ἀγαπήσαντος ἡμᾶς 1 ROM 8 38 fch1 πέπεισμαι 1 I have been convinced Alternate translation: “I am confident” ROM 8 38 js9q ἀρχαὶ 1 governments This could refer to: (1) demons. (2) human kings and rulers. ROM 8 38 q7ti οὔτε δυνάμεις 1 nor powers This could refer to: (1) spiritual beings with power. (2) human beings with power. -ROM 9 intro w6f4 0 # Romans 9 General Notes

## Structure and formatting

In this chapter, Paul changes what he is teaching about. In Chapters 9-11, he focuses on the nation of Israel.

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 verses 25-29 and 33 of this chapter. Paul quotes all of these words from the Old Testament.

## Special concepts in this chapter

### Flesh

Paul uses the word “flesh” in this chapter only to refer to Israelites, people physically descending from Abraham through Jacob, who God named Israel. (See: [[rc://en/tw/dict/bible/kt/flesh]])

In other chapters, Paul uses the word “brother” to mean fellow Christians. However, in this chapter, he uses “my brothers” to mean his kinsmen the Israelites.

Paul refers to those who believe in Jesus as “children of God” and “children of the promise.”

### Predestination

Many scholars believe Paul in this chapter teaches extensively on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some people to eternally save. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])

### Important figures of speech in this chapter

### Stone of stumbling

Paul explains that while some Gentiles accepted Jesus as their savior by believing in him, most Jews were trying to earn their salvation and so rejected Jesus. Paul, quoting the Old Testament, describes Jesus as a stone that the Jews stumble over when walking. This “stone of stumbling” causes them to “fall.” (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### “It is not everyone in Israel who truly belongs to Israel”

Paul uses the word “Israel” in this verse with two different meanings. The first “Israel” means the physical descendants of Abraham through Jacob. The second “Israel” means those who are God’s people through faith. The UST reflects this. +ROM 9 intro w6f4 0 # Romans 9 General Notes

## Structure and formatting

6. God’s plan for Israel (9:1–11:36)
* Paul’s sorrow for Israel’s unbelief (9:1–5)
* God chooses whom he wants to choose (9:6–13)
* God shows mercy on whom he wants to show mercy (9:14–18)
* No one can question God’s choice (9:19–33)

In this chapter, Paul changes what he is teaching about. In Chapters 9-11, he focuses on the nation of Israel.

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 verses 25-29 and 33 of this chapter. Paul quotes all of these words from the Old Testament.

## Special concepts in this chapter

### Flesh

Paul uses the word “flesh” in this chapter only to refer to Israelites, people physically descending from Abraham through Jacob, who God named Israel. (See: [[rc://en/tw/dict/bible/kt/flesh]])

In other chapters, Paul uses the word “brother” to mean fellow Christians. However, in this chapter, he uses “my brothers” to mean his kinsmen the Israelites.

Paul refers to those who believe in Jesus as “children of God” and “children of the promise.”

### Predestination

Many scholars believe Paul in this chapter teaches extensively on a subject known as “predestination.” This is related to the biblical concept of “predestine.” Some take this to indicate that God has, from before the foundation of the world, chosen some people to eternally save. Christians have different views on what the Bible teaches on this subject. So translators need to take extra care when translating this chapter. (See: [[rc://en/tw/dict/bible/kt/predestine]] and [[rc://en/tw/dict/bible/kt/save]])

### Important figures of speech in this chapter

### Stone of stumbling

Paul explains that while some Gentiles accepted Jesus as their savior by believing in him, most Jews were trying to earn their salvation and so rejected Jesus. Paul, quoting the Old Testament, describes Jesus as a stone that the Jews stumble over when walking. This “stone of stumbling” causes them to “fall.” (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### “It is not everyone in Israel who truly belongs to Israel”

Paul uses the word “Israel” in this verse with two different meanings. The first “Israel” means the physical descendants of Abraham through Jacob. The second “Israel” means those who are God’s people through faith. The UST reflects this. ROM 9 1 b89f 0 Connecting Statement: Paul tells of his personal desire that the people of the nation of Israel will be saved. Then he emphasizes the different ways in which God has prepared them to believe. ROM 9 1 yg93 figs-doublet ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι 1 I tell the truth in Christ. I do not lie These two expressions mean basically the same thing. Paul uses them to emphasize that he is telling the truth. (See: [[rc://en/ta/man/translate/figs-doublet]]) ROM 9 1 h9mp συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι Ἁγίῳ 1 my conscience bears witness with me in the Holy Spirit Alternate translation: “the Holy Spirit controls my conscience and confirms what I say” @@ -1378,7 +1339,7 @@ ROM 9 33 dy6x figs-metonymy ἐν Σιὼν 1 in Zion Here, **Zion** is a metony ROM 9 33 u3dj figs-doublet λίθον προσκόμματος, καὶ πέτραν σκανδάλου 1 stone of stumbling and a rock of offense Both of these phrases mean basically the same thing. (See: [[rc://en/ta/man/translate/figs-doublet]]) ROM 9 33 mf6h figs-metaphor λίθον προσκόμματος, καὶ πέτραν σκανδάλου 1 These phrases are metaphors that refer to Jesus and his death on the cross. It was as if the people stumbled over a stone because they were disgusted when they considered Jesus’ death on the cross. (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 9 33 tu4i πιστεύων ἐπ’ αὐτῷ 1 believes in it Because the stone stands for a person, you may need to translate this as “who believes in him.” -ROM 10 intro c2li 0 # Romans 10 General Notes

## Structure and formatting

Some translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in verse 8.

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 verses 18-20 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

### God’s righteousness

Paul teaches here that while many Jews earnestly tried to be righteous, they did not succeed. We cannot earn God’s righteousness. God gives us Jesus’ righteousness when we believe in him. (See: [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/faith]])

## Important figures of speech in this chapter

### Rhetorical questions

Paul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Hebrew people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/save]])

## Other possible translation difficulties in this chapter

### “I will provoke you to jealousy by what is not a nation”

Paul uses this prophecy to explain that God will use the church to make the Hebrew people jealous. This is so they will seek God and believe the gospel. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/jealous]] and [[rc://en/ta/man/translate/figs-explicit]]) +ROM 10 intro c2li 0 # Romans 10 General Notes

## Structure and formatting

6. God’s plan for Israel (9:1–11:36)
* Paul’s sorrow for Israel’s unbelief (9:1–5)
* God chooses whom he wants to choose (9:6–13)
* God shows mercy on whom he wants to show mercy (9:14–18)
* No one can question God’s choice (9:19–33)
* Israel’s false righteousness (10:1–4)
* Salvation is available to everyone (10:5–21)

Some translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in verse 8.

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 verses 18-20 of this chapter, which are words from the Old Testament.

## Special concepts in this chapter

### God’s righteousness

Paul teaches here that while many Jews earnestly tried to be righteous, they did not succeed. We cannot earn God’s righteousness. God gives us Jesus’ righteousness when we believe in him. (See: [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/faith]])

## Important figures of speech in this chapter

### Rhetorical questions

Paul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Hebrew people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/tw/dict/bible/kt/save]])

## Other possible translation difficulties in this chapter

### “I will provoke you to jealousy by what is not a nation”

Paul uses this prophecy to explain that God will use the church to make the Hebrew people jealous. This is so they will seek God and believe the gospel. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/jealous]] and [[rc://en/ta/man/translate/figs-explicit]]) ROM 10 1 pi37 0 Connecting Statement: Paul continues stating his desire for Israel to believe but emphasizes that both those who are Jews as well as everyone else can only be saved by faith in Jesus. ROM 10 1 hj4b ἀδελφοί 1 Brothers Here, **brothers** refers to fellow Christians, including both men and women. ROM 10 1 tq7k figs-metonymy ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας 1 my heart’s desire Here, **heart** is a metonym for a person’s emotions or inner being. Alternate translation: “my greatest desire” (See: [[rc://en/ta/man/translate/figs-metonymy]]) @@ -1448,7 +1409,7 @@ ROM 10 20 t78j ἐμφανὴς ἐγενόμην 1 I appeared Alternate transl ROM 10 20 k8pp λέγει 1 he says **He** refers to God, who is speaking through Isaiah. ROM 10 21 hw4w ὅλην τὴν ἡμέραν 1 All the day long This phrase is used to emphasize God’s continual effort. “Continually” ROM 10 21 il8s translate-symaction ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα 1 I reached out my hands to a disobedient and stubborn people The action of reaching out a hand represents offering help to a person. Alternate translation: “I tried to welcome you and to help you, but you refused my help and continued to disobey” (See: [[rc://en/ta/man/translate/translate-symaction]]) -ROM 11 intro e9qz 0 # Romans 11 General Notes

## Structure and formatting

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 verses 9-10, 26-27, and 34-35, which are words from the Old Testament.

## Special concepts in this chapter

### Grafting

Paul uses the image of “grafting” to refer to the place of the Gentiles and Jews in the plans of God. Making one plant to be permanently part of another plant is called “grafting.” Paul uses the picture of God grafting the Gentiles as a wild branch into his saving plans. But God has not forgotten about the Jews, who are spoken of as the natural plant. God will also save Jews who believe in Jesus.

## Other possible translation difficulties in this chapter

### “Did God reject his people? May it never be”

Whether Israel (the physical descendants of Abraham, Isaac and Jacob) has a future in the plans of God, or if they have been replaced in the plans of God by the church, is a major theological issue in Chapters 9-11. This phrase is an important part of this section of Romans. It seems to indicate that Israel remains distinct from the church. Not all scholars arrive at this conclusion. Despite their currently rejecting Jesus as their Messiah, Israel has not exhausted the grace and mercy of God. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/tw/dict/bible/kt/mercy]]) +ROM 11 intro e9qz 0 # Romans 11 General Notes

## Structure and formatting

6. God’s plan for Israel (9:1–11:36)
* Paul’s sorrow for Israel’s unbelief (9:1–5)
* God chooses whom he wants to choose (9:6–13)
* God shows mercy on whom he wants to show mercy (9:14–18)
* No one can question God’s choice (9:19–33)
* Israel’s false righteousness (10:1–4)
* Salvation is available to everyone (10:5–21)
* Israel has a faithful remnant (11:1–10)
* Israel’s unbelief resulted in non-Jews’ belief (11:11–24)
* God will save Israel (11:15–32)
* Praise for God’s wisdom (11:33–11:36)

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 verses 9-10, 26-27, and 34-35, which are words from the Old Testament.

## Special concepts in this chapter

### Grafting

Paul uses the image of “grafting” to refer to the place of the Gentiles and Jews in the plans of God. Making one plant to be permanently part of another plant is called “grafting.” Paul uses the picture of God grafting the Gentiles as a wild branch into his saving plans. But God has not forgotten about the Jews, who are spoken of as the natural plant. God will also save Jews who believe in Jesus.

## Other possible translation difficulties in this chapter

### “Did God reject his people? May it never be”

Whether Israel (the physical descendants of Abraham, Isaac and Jacob) has a future in the plans of God, or if they have been replaced in the plans of God by the church, is a major theological issue in Chapters 9-11. This phrase is an important part of this section of Romans. It seems to indicate that Israel remains distinct from the church. Not all scholars arrive at this conclusion. Despite their currently rejecting Jesus as their Messiah, Israel has not exhausted the grace and mercy of God. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/tw/dict/bible/kt/mercy]]) ROM 11 1 p2h9 0 Connecting Statement: Though Israel as a nation has rejected God, God wants them to understand salvation comes by grace without works. ROM 11 1 wp35 λέγω οὖν 1 I say then Alternate translation: “I, Paul, say then” ROM 11 1 p4zd figs-rquestion μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ? 1 did God reject his people? Paul asks this question so that he can answer the questions of other Jews who are upset that God has included the Gentiles among his people, while the hearts of the Jewish people have been hardened. (See: [[rc://en/ta/man/translate/figs-rquestion]]) @@ -1557,7 +1518,7 @@ ROM 11 34 yy52 figs-metonymy νοῦν Κυρίου 1 the mind of the Lord Here, ROM 11 35 j5cn figs-rquestion ἢ τίς προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ? 1 Or who has first given anything to God, that God must repay him? Paul uses this question to emphasize his point. Alternate translation: “No one has ever given anything to God that he did not first receive from God” (See: [[rc://en/ta/man/translate/figs-rquestion]]) ROM 11 36 abc1 writing-pronouns ἐξ αὐτοῦ, καὶ δι’ αὐτοῦ, καὶ εἰς αὐτὸν, τὰ πάντα. αὐτῷ 1 For from him … through him … to him Here, all occurrences of **him** refer to God. (See: [[rc://en/ta/man/translate/writing-pronouns]]) ROM 11 36 rpx6 figs-explicit αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας 1 To him be the glory forever This expresses Paul’s desire for all people to honor God. You can make this explicit in your translation. Alternate translation: “May all people honor him forever” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 12 intro aky9 0 # Romans 12 General Notes

## Structure and formatting

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 20, which are from the Old Testament.

Many scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1-11. Having carefully explained the Christian gospel, Paul now explains how Christians should live in light of these great truths. Chapters 12-16 focus on living out one’s Christian faith. Paul uses many different commands in these chapters to give these practical instructions. (See: [[rc://en/tw/dict/bible/kt/faith]])

## Special concepts in this chapter

### Christian living

Under the law of Moses, people were required to offer temple sacrifices of animals or grain. Now Christians are required to live their lives as a type of sacrifice to God. Physical sacrifices are no longer required. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Body of Christ

The body of Christ is an important metaphor or image used in Scripture to refer to the church. Each church member plays a unique and important function. Christians need each other. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/ta/man/translate/figs-metaphor]]) +ROM 12 intro aky9 0 # Romans 12 General Notes

## Structure and formatting

7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)
* Do not judge other Christians (14:1–12)
* Do not tempt other Christians to sin (14:13–23)
* Be united with other Christians (15:1–13)

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 20, which are from the Old Testament.

Many scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1-11. Having carefully explained the Christian gospel, Paul now explains how Christians should live in light of these great truths. Chapters 12-16 focus on living out one’s Christian faith. Paul uses many different commands in these chapters to give these practical instructions. (See: [[rc://en/tw/dict/bible/kt/faith]])

## Special concepts in this chapter

### Christian living

Under the law of Moses, people were required to offer temple sacrifices of animals or grain. Now Christians are required to live their lives as a type of sacrifice to God. Physical sacrifices are no longer required. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Body of Christ

The body of Christ is an important metaphor or image used in Scripture to refer to the church. Each church member plays a unique and important function. Christians need each other. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/ta/man/translate/figs-metaphor]]) ROM 12 1 rhs3 0 Connecting Statement: Paul tells what the life of a believer should be and how believers should serve. ROM 12 1 d2y3 figs-explicit παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ 1 I urge you therefore, brothers, by the mercies of God Here, **brothers** refers to fellow believers, both male and female. Alternate translation: “Fellow believers, because of the great mercy that God has given you I very much want you” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 12 1 w1mz figs-synecdoche παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν 1 to present your bodies a living sacrifice Here Paul uses the word **bodies** to refer to the whole person. Alternate translation: “to offer yourselves completely to God as a living sacrifice” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) @@ -1608,7 +1569,7 @@ ROM 12 20 wce6 figs-metaphor ἄνθρακας πυρὸς σωρεύσεις ROM 12 21 q761 figs-personification μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν 1 Do not be overcome by evil, but overcome evil with good Paul describes **evil** as though it were a person. (See: [[rc://en/ta/man/translate/figs-personification]]) ROM 12 21 k8et figs-activepassive μὴ νικῶ ὑπὸ τοῦ κακοῦ 1 You can translate this in an active form. Alternate translation: “Do not let those who are evil defeat you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 12 21 p7fd μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα…τὸ κακόν 1 Do not be overcome by evil, but overcome evil These verbs are addressed as to one person and so are singular. -ROM 13 intro l4q7 0 # Romans 13 General Notes

## Structure and formatting

In the first part of this chapter, Paul teaches Christians to obey rulers who govern them. At that time, ungodly Roman rulers governed the land. (See: [[rc://en/tw/dict/bible/kt/godly]])

## Special concepts in this chapter

### Ungodly rulers

When Paul teaches about obeying rulers, some readers will find this difficult to understand, especially in places where rulers persecute the church. Christians must obey their rulers as well as obey God, unless the rulers do not allow Christians to do something God explicitly commands them to do. There are times when a believer must submit to these rulers and suffer at their hands. Christians understand that this world is temporary and they will ultimately be with God forever. (See: [[rc://en/tw/dict/bible/kt/eternity]])

## Other possible translation difficulties in this chapter

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) +ROM 13 intro l4q7 0 # Romans 13 General Notes

## Structure and formatting


7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)

In the first part of this chapter, Paul teaches Christians to obey rulers who govern them. At that time, ungodly Roman rulers governed the land. (See: [[rc://en/tw/dict/bible/kt/godly]])

## Special concepts in this chapter

### Ungodly rulers

When Paul teaches about obeying rulers, some readers will find this difficult to understand, especially in places where rulers persecute the church. Christians must obey their rulers as well as obey God, unless the rulers do not allow Christians to do something God explicitly commands them to do. There are times when a believer must submit to these rulers and suffer at their hands. Christians understand that this world is temporary and they will ultimately be with God forever. (See: [[rc://en/tw/dict/bible/kt/eternity]])

## Other possible translation difficulties in this chapter

### Flesh

This is a complex issue. “Flesh” is possibly a metaphor for our sinful nature. Paul is not teaching that our physical bodies are sinful. Paul appears to be teaching that as long as Christians are alive (“in the flesh”), we will continue to sin. But our new nature will be fighting against our old nature. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/sin]]) ROM 13 1 v5ik 0 Connecting Statement: Paul tells believers how to live under their rulers. ROM 13 1 b8nf figs-synecdoche πᾶσα ψυχὴ…ὑποτασσέσθω 1 Let every soul be obedient to Here, **soul** is a synecdoche for the whole person. “Let every Christian obey” or “Everyone should obey” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) ROM 13 1 g1by ἐξουσίαις ὑπερεχούσαις 1 higher authorities Alternate translation: “submit to government officials” @@ -1650,7 +1611,7 @@ ROM 13 13 h6xl ἔριδι 1 strife This refers to plotting against and arguing ROM 13 14 sir6 figs-metaphor ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν 1 put on the Lord Jesus Christ Paul speaks of accepting the moral nature of Christ as if he were our outer clothing that people can see. (See: [[rc://en/ta/man/translate/figs-metaphor]]) ROM 13 14 j795 ἐνδύσασθε 1 put on If your language has a plural form for commands, use it here. ROM 13 14 xre7 figs-metonymy τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε 1 make no provision for the flesh Here the **flesh** refers to the self-directed nature of people who oppose God. This is the sinful nature of human beings. Alternate translation: “do not allow your old evil heart any opportunity at all for doing wicked things” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -ROM 14 intro kt8c 0 # Romans 14 General Notes

## Structure and formatting

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 verse 11 of this chapter, which Paul quotes from the Old Testament.

## Special concepts in this chapter

### Weak in faith

Paul teaches that Christians can have real faith and at the same time be “weak in faith” in a given situation. This describes Christians whose faith is immature, not strong, or misunderstood. (See: [[rc://en/tw/dict/bible/kt/faith]])

### Dietary restrictions

Many religions in the ancient Near East restricted what was eaten. Christians have freedom to eat what they want. But they need to use this freedom wisely, in a way that honors the Lord and does not cause others to sin. (See: [[rc://en/tw/dict/bible/kt/sin]])

### The judgment seat of God

The judgment seat of God or Christ represents a time when all people, including Christians, will be held accountable for the way they lived their lives. +ROM 14 intro kt8c 0 # Romans 14 General Notes

## Structure and formatting

7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)
* Do not judge other Christians (14:1–12)
* Do not tempt other Christians to sin (14:13–23)

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 verse 11 of this chapter, which Paul quotes from the Old Testament.

## Special concepts in this chapter

### Weak in faith

Paul teaches that Christians can have real faith and at the same time be “weak in faith” in a given situation. This describes Christians whose faith is immature, not strong, or misunderstood. (See: [[rc://en/tw/dict/bible/kt/faith]])

### Dietary restrictions

Many religions in the ancient Near East restricted what was eaten. Christians have freedom to eat what they want. But they need to use this freedom wisely, in a way that honors the Lord and does not cause others to sin. (See: [[rc://en/tw/dict/bible/kt/sin]])

### The judgment seat of God

The judgment seat of God or Christ represents a time when all people, including Christians, will be held accountable for the way they lived their lives. ROM 14 1 abm6 0 Connecting Statement: Paul encourages believers to remember that they are answerable to God. ROM 14 1 jf8v ἀσθενοῦντα τῇ πίστει 1 weak in faith This refers to those who felt guilty over eating and drinking certain things. ROM 14 1 p697 μὴ εἰς διακρίσεις διαλογισμῶν 1 without giving judgment about arguments Alternate translation: “and do not condemn them for their opinions” @@ -1704,7 +1665,7 @@ ROM 14 22 r53r μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ ROM 14 23 s1ph figs-activepassive ὁ δὲ διακρινόμενος, ἐὰν φάγῃ, κατακέκριται 1 He who doubts is condemned if he eats You can translate this in an active form. Alternate translation: “God will say that the person does wrong if he is not sure if it is right to eat a certain food, but he eats it anyway” or “The person who is not sure if it is right to eat a certain food, but then eats it anyway will have a troubled conscience” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 14 23 yr44 figs-explicit ὅτι οὐκ ἐκ πίστεως 1 because it is not from faith Anything that is **not from faith** is something that God does not want you to do. You can make explicit the full meaning here. Alternate translation: “God will say that he is wrong because he is eating something he believes God does not want him to eat” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 14 23 tr9i figs-explicit πᾶν δὲ ὃ οὐκ ἐκ πίστεως, ἁμαρτία ἐστίν 1 whatever is not from faith is sin Anything that is **not from faith** is something that God does not want you to do. You can make explicit the full meaning here. Alternate translation: “you are sinning if you do something that you do not believe God wants you to do” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 15 intro ae9u 0 # Romans 15 General Notes

## Structure and formatting

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 verses 9-11 and 21 of this chapter, which are words from the Old Testament.

Some translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in verse 12.

In [Romans 15:14](../rom/15/14.md), Paul begins to speak more personally. He shifts from teaching to telling of his personal plans.

## Important figures of speech in this chapter

### Strong/Weak

These terms are used to refer to people who are mature and immature in their faith. Paul teaches that those who are strong in faith need to help those who are weak in faith. (See: [[rc://en/tw/dict/bible/kt/faith]]) +ROM 15 intro ae9u 0 # Romans 15 General Notes

## Structure and formatting

7. Instructions for living as Christians (12:1–15:13)
* How to act toward God (12:1–2)
* How to serve the church (12:3–8)
* How to act toward other Christians (12:9–13)
* How to act toward unbelievers (12:14–21)
* How to act toward government (13:1–7)
* How to act toward other people (13:8–10)
* Act as if the end is near (13:11–14)
* Do not judge other Christians (14:1–12)
* Do not tempt other Christians to sin (14:13–23)
* Be united with other Christians (15:1–13)
8. Conclusion (15:14–16:27)
* Paul describes his mission (15:14–21)
* Paul’s travel plans (15:22–33)

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 verses 9-11 and 21 of this chapter, which are words from the Old Testament.

Some translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in verse 12.

In [Romans 15:14](../rom/15/14.md), Paul begins to speak more personally. He shifts from teaching to telling of his personal plans.

## Important figures of speech in this chapter

### Strong/Weak

These terms are used to refer to people who are mature and immature in their faith. Paul teaches that those who are strong in faith need to help those who are weak in faith. (See: [[rc://en/tw/dict/bible/kt/faith]]) ROM 15 1 cx66 0 Connecting Statement: Paul concludes this section about believers’ living for others with reminding them how Christ lived. ROM 15 1 u19s δὲ 1 Now Translate this using the words your language uses to introduce a new idea into an argument. ROM 15 1 u73x figs-explicit ἡμεῖς, οἱ δυνατοὶ 1 we who are strong Here, **strong** refers to the people who are strong in their faith. They believe that God allows them to eat any kind of food. Alternate translation: “we who are strong in faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1775,7 +1736,7 @@ ROM 15 30 fy1v συναγωνίσασθαί 1 to strive together with Alternate ROM 15 31 u7st figs-activepassive ῥυσθῶ ἀπὸ τῶν ἀπειθούντων 1 I may be rescued from those who are disobedient You can state this in active form. Alternate translation: “God may rescue me from those who are disobedient” or “God may keep those who are disobedient from harming me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) ROM 15 31 nw5h figs-explicit καὶ ἡ διακονία μου ἡ εἰς Ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται 1 and that my service for Jerusalem may be acceptable to the believers Here Paul expresses his desire that the **saints** in **Jerusalem** will gladly accept the money from the believers in Macedonia and Achaia. Alternate translation: “and pray that the believers in Jerusalem will be glad to receive the money that I am bringing them” (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 15 33 s947 figs-explicit ὁ…Θεὸς τῆς εἰρήνης μετὰ 1 May the God of peace be with The **God of peace** means the God who causes believers to have inner peace. Alternate translation: “I pray that God who causes all of us to have inner peace may be with” (See: [[rc://en/ta/man/translate/figs-explicit]]) -ROM 16 intro qy96 0 # Romans 16 General Notes

## Structure and formatting

In this chapter, Paul gives personal greetings to some of the Christians in Rome. It was common to end a letter in the ancient Near East with this type of personal greeting.

## Other possible translation difficulties in this chapter

Because of the personal nature of this chapter, much of the context is unknown. This will make translation more difficult. (See: [[rc://en/ta/man/translate/figs-explicit]]) +ROM 16 intro qy96 0 # Romans 16 General Notes

## Structure and formatting

8. Conclusion (15:14–16:27)
* Paul describes his mission (15:14–21)
* Paul’s travel plans (15:22–33)
* Paul commends Phoebe (16:1–2)
* Paul greets Christians in Rome (16:3–16)
* Paul warns against false teachers (16:17–20)
* Paul greets more Christians in Rome (16:21–24)
* Doxology (16:25–27)

In this chapter, Paul gives personal greetings to some of the Christians in Rome. It was common to end a letter in the ancient Near East with this type of personal greeting.

## Other possible translation difficulties in this chapter

Because of the personal nature of this chapter, much of the context is unknown. This will make translation more difficult. (See: [[rc://en/ta/man/translate/figs-explicit]]) ROM 16 1 sg6a 0 Connecting Statement: Paul then greets many of the believers in Rome by name. ROM 16 1 vkg8 συνίστημι δὲ ὑμῖν Φοίβην 1 I commend to you Phoebe Alternate translation: “I want you to respect Phoebe” ROM 16 1 sry4 translate-names Φοίβην 1 Phoebe **Phoebe** is a woman’s name. (See: [[rc://en/ta/man/translate/translate-names]]) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f233f8ee74..234fca5c09 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1,19 +1,19 @@ 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 was the issue that Paul was 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 are acting like everyone else in their culture, even when this is 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 is, 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 identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://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 asking 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 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 similar 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 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 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 is between [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. I have been” (See: [[rc://en/ta/man/translate/figs-123person]]) +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 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]]) -1CO 1 1 qp1n figs-activepassive κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ 1 Sosthenes our brother 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 is **called** rather than the person doing the “calling.” Alternate translation: “whom Christ Jesus called {to be} an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 1 1 qp1n figs-activepassive κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ 1 Sosthenes our brother 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 is **called** rather than on the person doing the “calling.” Alternate translation: “whom Christ Jesus called {to be} an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 1 qvn5 figs-possession διὰ θελήματος Θεοῦ 1 Here Paul uses the possessive form to describe **the will** that **God** has. If your readers would misunderstand that this phrase refers to what God wills, you could express the idea with a verbal phrase. Alternate translation: “because God desired this” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 1 1 xfbo figs-explicit καὶ Σωσθένης 1 This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first person singular more than the first person plural in the letter. If there is a way in your language to indicate that Paul writes in behalf of Sosthenes, you can use it here. Alternate translation: “and I write in behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 1 1 xfbo figs-explicit καὶ Σωσθένης 1 This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first person singular more than the first person plural in the letter. If there is a way in your language to indicate that Paul writes in behalf of Sosthenes, you can use it here. Alternate translation: “and I write on behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 1 1 n9zv translate-names Σωσθένης 1 **Sosthenes** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 1 2 r9kg figs-123person τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ 1 to the church of God at Corinth In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 1 2 e75p figs-activepassive ἡγιασμένοις 1 those who have been sanctified in Christ Jesus 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 **sanctified** rather than the person doing the “sanctifying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God having sanctified you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 2 lp42 figs-metaphor ἐν Χριστῷ Ἰησοῦ 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, could explain: (1) the means by which God has sanctified the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has sanctified the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 1 2 e8jw figs-activepassive κλητοῖς ἁγίοις 1 who are called to be saints 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, Paul implies that “God” does it. Alternate translation: “whom God has called {to be} saints” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 2 nz5s figs-hyperbole ἐν παντὶ τόπῳ 1 Here Paul describes all believers as if they were **in every place**. He speaks this way to emphasize that believers can be found in many countries, towns, and villages. If your readers would misunderstand **in every place**, you could indicate that believers are found in many places around the world. Alternate translation: “in many places” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 1 2 l21m figs-idiom ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν 1 those who call on the name of our Lord Jesus Christ Here, “Calling on the name of” someone is an idiom that refers to worshiping and praying to that person. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “who pray to and venerate our Lord” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 1 2 l9rq figs-ellipsis αὐτῶν καὶ ἡμῶν 1 their Lord and ours In the phrase, Paul has left out words that may be needed in some languages to make a complete thought. If you cannot leave out these words in your language, you could supply words such as “who is” and “Lord” to make a complete thought. Alternate translation: “who is Lord over them and us” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 1 2 l21m figs-idiom ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν 1 those who call on the name of our Lord Jesus Christ Here, to “call on the name of” someone is an idiom that refers to worshiping and praying to that person. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “who pray to and venerate our Lord” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 1 2 l9rq figs-ellipsis αὐτῶν καὶ ἡμῶν 1 their Lord and ours In the phrase **theirs and ours**, Paul has left out words that may be needed in some languages to make a complete thought. If you cannot leave out these words in your language, you could supply words such as “who is” and “Lord” to make a complete thought. Alternate translation: “who is Lord over them and us” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 1 3 gc2c translate-blessing χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 General Information: After stating his name and the name of the person to whom he is writing, Paul adds a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness and peace within you from God our Father and the Lord Jesus the Messiah” or “I pray that grace and peace from God our Father and the Lord Jesus the Messiah will always be with you” (See: [[rc://en/ta/man/translate/translate-blessing]]) 1CO 1 4 zd7l figs-hyperbole πάντοτε 1 Here, **always** is an exaggeration that the Corinthians would have understood to emphasize how often Paul prays for the Corinthians. If your readers would misunderstand **always**, you could use a word that indicates frequency. Alternate translation: “consistently” or “frequently” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 1 4 qoag figs-distinguish τῷ Θεῷ μου 1 When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Corinthians believe in. Rather, he simply wishes to state that this **God** is his God. If **my God** in your translation sounds like it makes a distinction between Paul’s God and the Corinthians’ God, you could use a plural pronoun. Alternate translation: “to our God” (See: [[rc://en/ta/man/translate/figs-distinguish]]) @@ -27,23 +27,23 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 5 j48t figs-abstractnouns παντὶ λόγῳ 1 in all speech If your language does not use an abstract noun for the idea behind **word**, you could express the idea by using a verb such as “speak” or “say.” Alternate translation: “everything you speak” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 1 5 qy8c figs-abstractnouns πάσῃ γνώσει 1 all 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: “everything you know” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 1 6 ef38 grammar-connect-logic-result καθὼς 1 Here, **just as** could introduce: (1) the reason why the Corinthians were made rich. Alternate translation: “which is due to how” (2) a comparison that illustrates how the Corinthians were made rich. Alternate translation: “in the same way that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 1 6 ub5r figs-metaphor τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη 1 In this verse, Paul speaks as if what he told the Corinthians about Christ was testimony he gave as a witness in a court of law. This testimony has been **confirmed**, just as if other evidence proved to the judge that his **testimony** was accurate. With this metaphor, he reminds the Corinthians that they have believed the message about Christ and that it is now an important part of their lives. If your readers would misunderstand this metaphor, you could express this idea with a comparable metaphor or non-figuratively. Alternate translation: “our message about Christ has been firmly founded” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 1 6 ub5r figs-metaphor τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη 1 In this verse, Paul speaks as if what he told the Corinthians about Christ were testimony he gave as a witness in a court of law. This testimony has been **confirmed**, just as if other evidence proved to the judge that his **testimony** was accurate. With this metaphor, he reminds the Corinthians that they have believed the message about Christ and that it is now an important part of their lives. If your readers would misunderstand this metaphor, you could express this idea with a comparable metaphor or express it non-figuratively. Alternate translation: “our message about Christ has been firmly founded” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 1 6 h9zk figs-possession τὸ μαρτύριον τοῦ Χριστοῦ 1 the testimony about Christ has been confirmed as true among you Here Paul uses the possessive form to speak about a **testimony** that concerns **Christ**. If your readers would misunderstand this form, you could make it explicit that **Christ** is the content of the **testimony**. Alternate translation: “the testimony about Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 6 tfo3 figs-activepassive τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη 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 **confirmed** rather than the person doing the “confirming.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has confirmed the testimony of Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 1 7 t2hd grammar-connect-logic-result ὥστε 1 Therefore Here, **so that** could introduce: (1) a result from “being made rich” in [1:5](../01/05.md) and from the confirmation of the “testimony” in [1:6](../01/06.md). Alternate translation: “God has made you rich and confirmed our testimony so that” (2) a result from just the confirmation in [1:6](../01/06.md). Alternate translation: “God confirmed our testimony among you so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 1 7 t2hd grammar-connect-logic-result ὥστε 1 Therefore Here, **so that** could introduce: (1) a result from “being made rich” in [1:5](../01/05.md) and from the confirmation of the “testimony” in [1:6](../01/06.md). If you use one of the following alternate translations, you may need to end the previous sentence with a period and begin a new sentence.” Alternate translation: “God has made you rich and confirmed our testimony so that” (2) a result from just the confirmation in [1:6](../01/06.md). Alternate translation: “God confirmed our testimony among you so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 1 7 p5y6 figs-litotes ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι 1 you lack no spiritual gift Here Paul uses two negative words, **not** and **lack**, to express a strong positive meaning. He means that the Corinthians have every spiritual gift that God gives. If your readers would misunderstand this form, you could express this idea in positive form. Alternate translation: “you have every gift” (See: [[rc://en/ta/man/translate/figs-litotes]]) -1CO 1 7 ymph grammar-connect-time-simultaneous ἀπεκδεχομένους 1 Here, **eagerly waiting for** introduces something that happens at the same time as not lacking **in any gift**. If your readers would misunderstand this connection, you could express it explicitly. Alternate translation: “while you eagerly wait for” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) +1CO 1 7 ymph grammar-connect-time-simultaneous ἀπεκδεχομένους 1 Here, **eagerly waiting for** introduces something that happens at the same time as not lacking **in any gift**. If your readers would misunderstand this connection, you could express it explicitly. Alternate translation: “even while you eagerly wait for” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 1 7 fe4q figs-possession τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ; 1 the revelation of our Lord Jesus Christ Here Paul uses the possessive form to describe a **revelation** whose content is **our Lord Jesus Christ**. If your readers would misunderstand this form, you could make this explicit by translating the phrase with a verb with “God” or **our Lord Jesus Christ** as the subject. Alternate translation: “God to reveal our Lord Jesus Christ” or “our Lord Jesus Christ to be revealed” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 7 o145 figs-explicit τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 In this context, it is clear that Paul does not simply mean that knowledge about **our Lord Jesus Christ** will be revealed. Rather, he means that **our Lord Jesus Christ** himself will return to earth. If your readers would misunderstand this phrase, you could use a word such as “return” to make this idea clear. Alternate translation: “the return of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 1 8 cqpk writing-pronouns ὃς 1 Here, **who** could refer to: (1) God, who is the implied subject of all the verbs in this section. Alternate translation: “It is God who” (2) Jesus, which is the closest name. Alternate translation: “It is Jesus who” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 1 8 cqpk writing-pronouns ὃς 1 Here, **who** could refer to: (1) God, who is the implied subject of all the verbs in this section. “If you use the following alternate translation, you may need to end the previous sentence with a period.” If you use one of the following alternate translations, you may need to end the previous sentence with a period. Alternate translation: “It is God who” (2) Jesus, which is the closest name. Alternate translation: “It is Jesus who” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 1 8 usci translate-unknown καὶ βεβαιώσει ὑμᾶς 1 Here, **confirm** is the same word that Paul used in [1:6](../01/06.md), also translated “confirmed.” Paul uses the word **also** to remind the reader that he has already used **confirmed**. If possible, translate **confirmed** as you did in [1:6](../01/06.md). Just as there, here it refers to something or someone that is proved to be true or accurate. In this case, it means that God will make the Corinthians’ faith true **to the end**. Alternate translation: “will also firmly found your faith” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 1 8 qtpq figs-idiom ἕως τέλους 1 The phrase translated **to the end** means that some activity or state will continue until a definable point in the future. Here, it means that God will **confirm** the Corinthians until their earthly lives end. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “until your race is run” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 1 8 qtpq figs-idiom ἕως τέλους 1 The phrase translated **to the end** means that some activity or state will continue until a definable point in the future. Here it means that God will **confirm** the Corinthians until their earthly lives end. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “until your race is run” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 1 8 pif5 grammar-connect-logic-result ἀνεγκλήτους 1 you will be blameless Here, **blameless** gives the result of God confirming them to the end. If your readers would misunderstand this connection, you could make this connection explicit. Alternate translation: “so that you will be blameless” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 1 9 hp30 figs-activepassive δι’ οὗ ἐκλήθητε 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 **called** rather than the person doing the “calling.” Alternate translation: “who called you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 9 u2z0 figs-possession εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ 1 Here Paul uses the possessive form to describe **fellowship** that is with **his Son**. If your readers would misunderstand this form, you could: (1) use a word such as “with” to make this clear. Alternate translation: “into fellowship with his Son” (2) translate **fellowship** with a verb such as “share in” or “commune with.” Alternate translation: “to commune with his Son” (See: [[rc://en/ta/man/translate/figs-possession]]) 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, **I urge you** is far away 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 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 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 non-figuratively. 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 non-figuratively. Alternate translation: “you all see eye to eye” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -55,15 +55,15 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 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 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]]) +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]]) 1CO 1 12 umbx grammar-connect-words-phrases δὲ 1 Here, **Now** introduces a further explanation of what Paul started talking about in [1:11](../01/11.md). If your readers would misunderstand the meaning of this word, you could leave the word untranslated or use a word that introduces an explanation. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 1 12 tsn6 figs-idiom λέγω…τοῦτο, 1 Here Paul uses the phrase **I say this** to explain what he meant in the previous verse when he mentioned “factions” ([1:11](../01/11.md)). If your readers would misunderstand the meaning of this phrase, you could use a comparable idiom for explaining what has already been said or express the idea non-figuratively. Alternate translation: “what I mean is this” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 1 12 a4lo figs-explicitinfo τοῦτο, ὅτι 1 Having both **this** and **that** in this sentence may be redundant in your language. If your readers would misunderstand this form, you could use a simpler way to introduce what Paul wants to **say**. Alternate translation: “that” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) -1CO 1 12 wf0n figs-hyperbole ἕκαστος ὑμῶν λέγει 1 Here Paul uses **each of them** to emphasize that many individuals within the Corinthian congregation are saying these kinds of things. He does not mean that each person says all four of these things. He also does not mean that every single person in the church is making these kinds of claims. Finally, he does not mean that these are the only four claims that they are making. If your readers would misunderstand the form that Paul uses, you could use an expression that singles out many individuals within a group, and you could add a phrase that indicates that these are examples of what they are saying. Alternate translation: “people in your group say are saying things like” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 1 12 wf0n figs-hyperbole ἕκαστος ὑμῶν λέγει 1 Here Paul uses **each of you** to emphasize that many individuals within the Corinthian congregation are saying these kinds of things. He does not mean that each person says all four of these things. He also does not mean that every single person in the church is making these kinds of claims. Finally, he does not mean that these are the only four claims that they are making. If your readers would misunderstand the form that Paul uses, you could use an expression that singles out many individuals within a group, and you could add a phrase that indicates that these are examples of what they are saying. Alternate translation: “people in your group are saying things like” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 1 12 vpym translate-names Παύλου…Ἀπολλῶ…Κηφᾶ 1 **Paul**, **Apollos**, and **Cephas** are the names of three men. **Cephas** is another name for Peter. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 1 12 bfd0 figs-quotations ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ 1 If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that you are of Paul, or you are of Apollos, or you are of Cephas, or you are of Christ” (See: [[rc://en/ta/man/translate/figs-quotations]]) +1CO 1 12 bfd0 figs-quotations ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ 1 If you cannot use this quotation form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that you are of Paul, or you are of Apollos, or you are of Cephas, or you are of Christ” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 1 12 a57r figs-possession ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ 1 Each one of you says Here Paul uses the possessive form to indicate that these people claim to be part of a specific leader’s group. If your readers would misunderstand this form, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul,’ or ‘I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ.’” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 1 13 iam2 figs-123person μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε 1 In this verse, Paul speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If your readers would misunderstand this use of **Paul**, you could clarify that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, that of Paul?” (See: [[rc://en/ta/man/translate/figs-123person]]) +1CO 1 13 iam2 figs-123person μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε 1 In this verse, Paul speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If your readers would misunderstand this use of **Paul**, you could clarify that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, Paul?” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 1 13 wf6r figs-rquestion μεμέρισται ὁ Χριστός? 1 Is Christ divided? Paul asks if **Christ** has **been divided**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their behavior is. If your readers would misunderstand the meaning of this question, you could express the idea with a strong negative statement. Alternate translation: “Christ has certainly not been divided!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 1 13 w175 figs-activepassive μεμέρισται ὁ Χριστός? 1 If your language does not use the passive form in this way, you 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 **divided** rather than whoever does the “dividing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Have they divided Christ?” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 13 aw2r figs-metaphor μεμέρισται ὁ Χριστός 1 Here Paul speaks as if **Christ** could be **divided** into pieces and given to different groups. He speaks this way because he identifies the church with the body of Christ. If the church is divided into groups, then the body of Christ has been divided up as well. However, it is absurd to think that Christ’s body has been cut up into pieces, so it is also absurd to divide the church into pieces. If your readers would misunderstand the meaning of this phrase, you could make this connection more explicit. Alternate translation: “Has Christ’s own body been divided, just as your church has been divided?” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -74,43 +74,43 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 13 zi1y figs-metonymy εἰς τὸ ὄνομα Παύλου 1 in the name of Paul Here Paul uses the word **name** to refer to authority. What he means is that, when they were baptized, no one used the **name of Paul**, and therefore they do not belong to his group. Instead, he implicitly asserts that they belong to God, whose name would have been used when they were baptized. If your readers would misunderstand the meaning of this word, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the authority of Paul” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 1 14 hhh8 grammar-connect-exceptions οὐδένα ὑμῶν ἐβάπτισα, εἰ μὴ 1 none of you, except If it would appear in your language that Paul is making a statement here and then contradicting it, you could reword the sentence to avoid using an exception clause. Alternate translation: “I baptized only two of you:” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 1 14 vqq6 translate-names Κρίσπον…Γάϊον 1 Crispus **Crispus** and **Gaius** are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 1 15 hv3m grammar-connect-logic-goal ἵνα 1 This was so that no one would say that you were baptized into my name Here, **so that** introduces a purpose or result. In this case, it introduces what results from Paul not baptizing many of the Corinthians. Because he did not baptize almost any of them, they cannot say that they were baptized into his name. If your readers would misunderstand this connection, you could use a word that indicates result, and you could specify that it is the result of Paul not baptizing many of them. Alternate translation: “The result is that” or “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) +1CO 1 15 hv3m grammar-connect-logic-goal ἵνα 1 This was so that no one would say that you were baptized into my name Here, **so that** introduces a purpose or result. In this case, it introduces what results from Paul not baptizing many of the Corinthians. Because he did not baptize almost any of them, they cannot say that they were baptized into his name. If your readers would misunderstand this connection, you could use a word that indicates result, and you could specify that it is the result of Paul not baptizing many of them. Alternate translation, as a new sentence: “The result is that” or “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 1 15 dwdv figs-activepassive εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε 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 **baptized** rather than whoever does the “baptizing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “someone baptized you into my name” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 1 15 u8f6 figs-metonymy εἰς τὸ ἐμὸν ὄνομα 1 Here, just as in [1:13](../01/13.md), Paul uses the word **name** to refer to authority. What he means is that, when they were baptized, no one used Paul’s **name**, and therefore they do not belong to his group. If your readers would misunderstand the meaning of this word, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the my authority” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 1 15 u8f6 figs-metonymy εἰς τὸ ἐμὸν ὄνομα 1 Here, just as in [1:13](../01/13.md), Paul uses the word **name** to refer to authority. What he means is that, when they were baptized, no one used Paul’s **name**, and therefore they do not belong to his group. If your readers would misunderstand the meaning of this word, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under my authority” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 1 16 mq74 grammar-connect-words-phrases δὲ 1 Here, **Now** interrupts the argument and reintroduces the theme of [1:14](../01/14.md), which is about whom Paul baptized. If your readers would misunderstand this transition, you could express this idea by using punctuation that indicates a brief aside or parenthesis, or you could use a phrase that introduces when someone remembers something. Alternate translation: “Speaking of baptizing, I remember that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 1 16 ed59 translate-names Στεφανᾶ 1 the household of Stephanas **Stephanas** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 1 16 nlzn translate-unknown οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα 1 This statement could be more or less confident about how many people Paul baptized. It could be: (1) relatively confident that Paul has thought of everyone he baptized. Alternate translation: “I think that this is everyone that I baptized” (2) less confident that Paul has thought of everyone he baptized. Alternate translation: “I do not remember if I baptized any others” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 1 16 nlzn translate-unknown οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα 1 This statement expresses more or less confidence about how many people Paul baptized. It could mean that Paul is: (1) relatively confident that he has thought of everyone he baptized. Alternate translation: “I think that this is everyone that I baptized” (2) less confident that he has thought of everyone he baptized. Alternate translation: “I do not remember if I baptized any others” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 1 16 qbjf grammar-connect-condition-hypothetical εἴ 1 Paul here uses the condition introduced by **if** because he wishes to acknowledge that he thinks he has mentioned everyone that he baptized, but he is not sure. If your readers would misunderstand the meaning of this word, you could use a word that expresses uncertainty. Alternate translation: “whether” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 1 17 jkfj grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation for why Paul has baptized so few people. If your readers would misunderstand this connection, you could use a word that introduces an explanation, and you could clarify that it explains how little he baptizes. Alternate translation: “I only baptized a few people because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 1 17 jkfj grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation for why Paul has baptized so few people. If your readers would misunderstand this connection, you could use a word that introduces an explanation, and you could clarify that it explains how little he baptizes. Alternate translation: “I only baptized a few people, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 1 17 ga5k figs-infostructure οὐ…ἀπέστειλέν με Χριστὸς βαπτίζειν, ἀλλὰ εὐαγγελίζεσθαι 1 If your language would not naturally put the negative statement before the positive statement, you could reverse them and introduce **not with wise speech** by repeating **proclaim**. Alternate translation: “Christ sent me to proclaim the gospel, not to baptize. I proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 1 17 tg7i figs-ellipsis ἀλλὰ εὐαγγελίζεσθαι 1 Christ did not send me to baptize In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If you do need these words in your language, you could repeat the “sending” language. Alternate translation: “but he sent me to proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 1 17 p3cf figs-ellipsis οὐκ ἐν σοφίᾳ λόγου 1 In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If you do need these words in your language, you could repeat the “proclaiming” language. Alternate translation: “I do not proclaim it with wise speech” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 1 17 u60s grammar-connect-logic-goal ἵνα 1 Here, **so that** introduces the purpose for which Paul does not use “wise speech.” Here, you could use a word or phrase that normally indicates purpose. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -1CO 1 17 zn1n figs-metaphor μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ 1 clever speech … the cross of Christ should not be emptied of its power Here Paul speaks as if the **cross of Christ** was a container that was full of power that he does not wish to empty of that power. By this, he means that he does not want to take away the power that the cross and the message about it have. If your readers would misunderstand this phrase, you could use a comparable metaphor or express the idea non-figuratively, including the idea of power. Alternate translation: “the cross of Christ would not lose its power” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 1 17 zn1n figs-metaphor μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ 1 clever speech … the cross of Christ should not be emptied of its power Here Paul speaks as if the **cross of Christ** were a container that was full of power and which he does not wish to empty of that power. By this, he means that he does not want to take away the power that the cross and the message about it have. If your readers would misunderstand this phrase, you could use a comparable metaphor or express the idea non-figuratively, including the idea of power. Alternate translation: “the cross of Christ would not lose its power” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 1 17 qdyj figs-activepassive μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ 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 **cross** that could be **emptied** rather than the person doing the “emptying.” If you must state who does the action, Paul implies that he himself would do it. Alternate translation: “I would not empty the cross of Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 1 18 j7cw grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces an explanation of the last part of [1:17](../01/17.md). In this verse, then, Paul explains further why he does not use wise speech. If your readers would misunderstand this connection, you could use a word that introduces an explanation, and you could briefly restate what Paul is explaining. Alternate translation: “I speak in this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 1 18 fq4x figs-possession ὁ λόγος…ὁ τοῦ σταυροῦ 1 the message about the cross Here Paul uses the possessive form to speak about a **word** that is about **the cross**. If your readers would misunderstand this form, you could clarify that the **cross** is the content of the **word**. Alternate translation: “the word about the cross” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 1 18 j7cw grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces an explanation of the last part of [1:17](../01/17.md). In this verse, then, Paul explains further why he does not use wise speech. If your readers would misunderstand this connection, you could use words that introduce an explanation, and you could briefly restate what Paul is explaining. Alternate translation: “I speak in this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 1 18 fq4x figs-possession ὁ λόγος…ὁ τοῦ σταυροῦ 1 the message about the cross Here Paul uses the possessive form to speak about a **word** or a teaching that is about **the cross**. If your readers would misunderstand this form, you could clarify that the **cross** is the content of the **word**. Alternate translation: “the word about the cross” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 18 utr3 figs-metonymy τοῦ σταυροῦ 1 Here, the word **cross** stands for the event in which Jesus died on the cross. If your readers would misunderstand the meaning of this word, you could include Jesus’ death in your translation. Alternate translation: “of Jesus’s death on the cross” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 1 18 p4wb figs-abstractnouns μωρία ἐστίν 1 is foolishness If your language does not use an abstract noun for the idea behind **foolishness**, you could express the idea by using an adjective such as “foolish.” Alternate translation: “seems foolish” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 1 18 lq5z figs-activepassive τοῖς…ἀπολλυμένοις 1 to those who are dying 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 perishing** rather than the person who makes them “perish.” If you must state who does the action, Paul could imply that: (1) they cause or experience the action. Alternate translation: “to those who will experience destruction” (2) God does the action. Alternate translation: “to those whom God will destroy” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 1 18 lq5z figs-activepassive τοῖς…ἀπολλυμένοις 1 to those who are dying 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 perishing** rather than on the person who makes them “perish.” If you must state who does the action, Paul could imply that: (1) they cause or experience the action. Alternate translation: “to those who will experience destruction” (2) God does the action. Alternate translation: “to those whom God will destroy” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 18 ao4m figs-activepassive τοῖς δὲ σῳζομένοις ἡμῖν 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 **being saved** rather than the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “but to us whom God is saving” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 18 m66w figs-distinguish τοῖς δὲ σῳζομένοις ἡμῖν 1 The description **who are being saved** distinguishes **us** from everyone else. It is not just adding information. Use a form in your language that shows that this is a distinguishing phrase. Alternate translation: “but to us, that is, the ones who are being saved” (See: [[rc://en/ta/man/translate/figs-distinguish]]) 1CO 1 18 ji74 figs-possession δύναμις Θεοῦ ἐστιν 1 it is the power of God Here Paul uses the possessive form to describe **power** that comes from **God**. If your readers would misunderstand this form, you could clarify that **God** is the source of the **power**. Alternate translation: “power from God” or “God working in power” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 19 fdhk grammar-connect-words-phrases γάρ 1 Here, **For** introduces Paul’s evidence that what he said in [1:18](../01/18.md) is true. You could use a word that introduces evidence for a claim or leave the word untranslated. Alternate translation: “As” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 1 19 tzmj writing-quotations γέγραπται γάρ 1 In Paul’s culture, **For it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Isaiah 29:14](../../isa/29/14.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “for it can be read in Isaiah” or “For the book of Isaiah says” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 1 19 wx5x 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: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 1 19 tzmj writing-quotations γέγραπται γάρ 1 In Paul’s culture, **For it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Isaiah 29:14](../../isa/29/14.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in Isaiah” or “For it says in the book of Isaiah” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 1 19 tc6n figs-quotations ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω 1 I will frustrate the understanding of the intelligent If you cannot use this form in your language, you could translate this direct quote as an indirect quote, specifying that God is the subject and including an introductory word such as “that.” Alternate translation: “that God will destroy the wisdom of the wise, and he will frustrate the understanding of the intelligent” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 1 19 kzb0 figs-possession τὴν σοφίαν τῶν σοφῶν…τὴν σύνεσιν τῶν συνετῶν 1 In both of these clauses, Paul uses the possessive form to describe **wisdom** or **understanding** that belongs to **the wise** or **the intelligent**. If your readers would misunderstand this form, you could indicate that **wisdom** and **understanding** belong to **the wise** or **the intelligent**. Alternate translation: “the wisdom that the wise have … the understanding that the intelligent have” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 19 gft6 figs-nominaladj τῶν σοφῶν…τῶν συνετῶν 1 Paul is using the adjectives **wise** and **intelligent** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the people who are wise … of the people who are intelligent” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 1 19 pa5n translate-unknown τῶν συνετῶν 1 Here, **intelligent** describes someone who is good at figuring problems out, understanding new ideas, and making smart decisions. Use a word in your language that gets this general idea across. Alternate translation: “of the smart” or “of the clever” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 1 19 pa5n translate-unknown τῶν συνετῶν 1 Here, **intelligent** describes someone who is good at figuring out problems, understanding new ideas, and making smart decisions. Use a word in your language that gets this general idea across. Alternate translation: “of the smart” or “of the clever” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 1 20 m6tf figs-rquestion ποῦ σοφός? ποῦ γραμματεύς? ποῦ συνζητητὴς τοῦ αἰῶνος τούτου? 1 Where is the wise person? Where is the scholar? Where is the debater of this world? With these questions, Paul is not actually asking about the location of certain people. Rather, he is suggesting to the Corinthians that these kinds of people cannot be found. If your readers would misunderstand these questions, you could express the idea with statements that: (1) assert that these people do not actually have real wisdom, knowledge, or skill. Alternate translation: “The wise person does not really have wisdom. The scholar does not really know much. The debater of this age is not really good at arguing” (2) assert that these people do not exist. Alternate translation: “There is no wise person. There is no scholar. There is no debater of this age” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 1 20 h0qa figs-genericnoun σοφός…γραμματεύς…συνζητητὴς 1 Paul uses these singular nouns to identify types of people, but he does not mean just one **wise person**, **scholar**, or **debater**. If your readers would misunderstand this form, you could use a form that identifies a type of person, or you could translate these nouns in plural form. Alternate translation: “the kind of person who has wisdom … the kind of person who is a scholar … the kind of person who is a debater” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 1 20 mzxx figs-possession συνζητητὴς τοῦ αἰῶνος τούτου 1 Here Paul uses the possessive form to describe a **debater** who is part of **this age**. In fact, Paul may mean that the **wise person** and the **scholar** also belong to **this age**. If your readers would misunderstand this form, you could express this idea with a relative clause. Alternate translation: “the debater, who belongs in this age” or “the debater? All these kinds of people belong to this age” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 1 20 u5j5 translate-unknown συνζητητὴς 1 the debater Here, **debater** refers to people who spend much of their time arguing about beliefs, values, or actions. If your readers would misunderstand the meaning of this word, you could use a short phrase or a term that expresses this idea better. Alternate translation: “the disputant” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 1 20 u5j5 translate-unknown συνζητητὴς 1 the debater Here, **debater** refers to a person who spends much of their time arguing about beliefs, values, or actions. If your readers would misunderstand the meaning of this word, you could use a short phrase or a term that expresses this idea better. Alternate translation: “the disputant” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 1 20 a7zl figs-rquestion οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου? 1 Has not God turned the wisdom of the world into foolishness? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a statement. Alternate translation: “ God has turned the wisdom of the world into foolishness” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 1 20 y5wx figs-possession τὴν σοφίαν τοῦ κόσμου 1 Here Paul uses the possessive form to describe **wisdom** that seems wise according to the standard of this **world**. If your readers would misunderstand this form, you could express the idea using a relative clause. Alternate translation: “the wisdom that this world values” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 21 cihg grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation of how God has turned the wisdom of the world into foolishness ([1:20](../01/20.md)). You could use a word that introduces an explanation in your language or a short phrase that identifies that this verse explains the previous verse. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 1 21 eauj grammar-connect-logic-result ἐπειδὴ…οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς 1 Here, **since** introduces the reason for the second half of the verse, beginning with **God was pleased**. If your readers would misunderstand this connection, you could make this more explicit or break the two pieces into two sentences and use a transition word that indicates result. Alternate translation: “because … the world did not know God through wisdom, therefore God was pleased” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 1 21 eauj grammar-connect-logic-result ἐπειδὴ…οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς 1 Here, **since** introduces the reason for the second half of the verse, which , begins with **God was pleased**. If your readers would misunderstand this connection, you could make this more explicit or break the two pieces into two sentences and use a transition word that indicates result. Alternate translation: “because … the world did not know God through wisdom, therefore God was pleased” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 1 21 tnez figs-possession ἐν τῇ σοφίᾳ τοῦ Θεοῦ 1 Here Paul uses the possessive form to speak of **wisdom** that **God** uses when he makes decisions or acts. If your readers would misunderstand this form, you could express the idea by adding “plans” or “thinking” and translating **wisdom** with an adjective such as “wise.” Alternate translation: “in God’s wise plan” or ”in God’s wise thinking” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 21 odyk figs-synecdoche ὁ κόσμος 1 Here Paul uses **world** to refer to the humans that are part of the **world**. 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 1 21 d7xw figs-possession τῆς μωρίας τοῦ κηρύγματος 1 those who believe Here Paul uses the possessive form to speak of **preaching** that is characterized by **foolishness**. If your readers would misunderstand this form, you could express the idea by translating **foolishness** as an adjective describing **the preaching** or the content of **the preaching**. Alternate translation: “the foolish preaching” or “the foolish message that we preach” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -119,59 +119,59 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 22 e1sy figs-hyperbole Ἰουδαῖοι…Ἕλληνες 1 By using the words translated **Jews** and **Greeks**, Paul is not saying that every single Jewish and Greek person does these things. Instead, he is generalizing, identifying common patterns among people who are Jewish and Greek. If your readers would misunderstand this form, you could clarify that not all **Jews** and **Greeks** are meant. Alternate translation: “most Jews … most Greeks” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 1 22 t32r translate-unknown Ἕλληνες 1 Here, **Greeks** does not refer only to people who are ethnically Greek. However, it also does not refer to everyone who is not a Jew. Rather, it refers to people who speak the Greek language and who value the philosophy and education that are part of Greek culture. If your readers would misunderstand the meaning of this word, you could use a word or phrase that identifies these people by their interests and values more than by their ethnicity. Alternate translation: “people who value Greek philosophy” or “people who had a Greek education” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 1 23 q8sj grammar-connect-logic-contrast δὲ 1 Here Paul continues the contrast he set up in [1:22](../01/22.md). Jews seek signs, and Greeks seek wisdom, but Paul and those like him proclaim that the Messiah was crucified. If your readers would misunderstand this connection, you could use a word or phrase that indicates a strong contrast between behavior or beliefs. Alternate translation: “In contrast with them,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 1 23 v9fa figs-exclusive ἡμεῖς 1 General Information: Here, **we** refers to Paul and others who proclaim the Gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +1CO 1 23 v9fa figs-exclusive ἡμεῖς 1 General Information: Here, **we** refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 1 23 ntu3 figs-activepassive Χριστὸν ἐσταυρωμένον 1 Christ crucified 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** who was **crucified** rather than the person doing the “crucifying.” If you must state who does the action, you could express the idea with: (1) **Christ** as the subject. Alternate translation: “that Christ laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “that they crucified Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 23 krw3 figs-metaphor σκάνδαλον 1 a stumbling block Paul uses **stumbling block** to indicate that the message about “Christ crucified” causes offense or repulses many Jews. If your readers would misunderstand the meaning of this word, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “a repulsive concept” or “an unacceptable idea” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 1 23 n6u2 figs-hyperbole Ἰουδαίοις…ἔθνεσιν 1 By using the words translated **Jews** and **Gentiles**, Paul is not saying that every single Jewish and Gentile person responds to the Gospel in these ways. Instead, he is generalizing, identifying common patterns among people who are Jewish and Gentile. If your readers would misunderstand this form, you could clarify that not all **Jews** and **Gentiles** are meant. Alternate translation: “to most Jews … to most Gentiles” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 1 23 n6u2 figs-hyperbole Ἰουδαίοις…ἔθνεσιν 1 By using the words translated **Jews** and **Gentiles**, Paul is not saying that every single Jewish and Gentile person responds to the gospel in these ways. Instead, he is generalizing, identifying common patterns among people who are Jewish and Gentile. If your readers would misunderstand this form, you could clarify that not all **Jews** and **Gentiles** are meant. Alternate translation: “to most Jews … to most Gentiles” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 1 24 xgw1 grammar-connect-logic-contrast δὲ 1 Here Paul uses **But** to contrast **those who are called** and the “Jews” and “Gentiles” in [1:23](../01/23.md). If your readers would misunderstand this connection, you could use a word or phrase that contrasts people and their thinking. Alternate translation: “In contrast with them,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 1 24 i7l4 figs-infostructure αὐτοῖς…τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν Θεοῦ δύναμιν, καὶ Θεοῦ σοφίαν 1 Paul here puts the people he is talking about first before he makes a statement about them. If this is unnatural in your language, you could: (1) phrase the sentence so that **those who are called** is the subject of the whole sentence. Alternate translation: “those who are called, both Jews and Greeks, know that Christ {is} the power of God and the wisdom of God” (2) move **to those who are called** to the end of the sentence. Alternate translation: “Christ {is} the power of God and the wisdom of God to those who are called, both Jews and Greeks” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 1 24 h7iw figs-123person αὐτοῖς…τοῖς κλητοῖς 1 to those whom God has called Paul uses the third person to speak about those whom God has called because he is speaking of the group as a category in comparison with Jews who find the Gospel a stumbling block and Gentiles who find the Gospel to be foolish. He does not use the third person because he excludes himself or the Corinthians from this category. If your readers would misunderstand this form, you could express the idea with the first person. Alternate translation: “to those of us who are called” (See: [[rc://en/ta/man/translate/figs-123person]]) +1CO 1 24 h7iw figs-123person αὐτοῖς…τοῖς κλητοῖς 1 to those whom God has called Paul uses the third person to speak about those whom God has called, because he is speaking of the group as a category in comparison with Jews who find the gospel a stumbling block and Gentiles who find the gospel to be foolish. He does not use the third person because he excludes himself or the Corinthians from this category. If your readers would misunderstand this form, you could express the idea with the first person. Alternate translation: “to those of us who are called” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 1 24 appp figs-activepassive τοῖς κλητοῖς 1 If your language does not use the passive form in this way, you 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, Paul implies that “God” does it. Alternate translation: “whom God has called” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 24 pt5x translate-unknown Ἕλλησιν 1 Here, **Greeks** does not refer only to people who are ethnically Greek. However, it also does not refer to everyone who is not a Jew. Rather, it refers to people who speak the Greek language and who value the philosophy and education that are part of Greek culture. If your readers would misunderstand the meaning of this word, you could use a word or phrase that identifies these people by their interests and values more than by their ethnicity. Alternate translation: “people who value Greek philosophy” or “people who had a Greek education” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 1 24 hu1s figs-metonymy Χριστὸν 1 Christ as the power and the wisdom of God Here, the word **Christ** could refer to: (1) the message about the work of Christ. Alternate translation: “the message about Christ” (2) the work of Christ, especially his death. Alternate translation: “Christ’s work” or “Christ’s death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 1 24 w9vm figs-possession Θεοῦ δύναμιν 1 the power … of God Here Paul uses the possessive form to speak of **power** that comes from **God**. If your readers would misunderstand this form, you could clarify that **God** is the source of the **power**. Alternate translation: “power from God” or “God acting powerfully” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 24 p1hu figs-possession Θεοῦ σοφίαν 1 the wisdom of God Here Paul uses the possessive form to speak of **wisdom** that comes from **God**. If your readers would misunderstand this form, you could clarify that **God** is the source of the **wisdom**. Alternate translation: “wisdom from God” or “God giving wisdom” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 25 fst8 grammar-connect-logic-result ὅτι 1 Here, **For** introduces the reason why the seemingly foolish message about Christ is power and wisdom ([1:24](../01/24.md)). If your readers would misunderstand this connection, you could use a word that introduces a reason or a short phrase that connects this verse to the previous verse or verses. Alternate translation: “God works through foolishness because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 1 25 h9hh figs-irony τὸ μωρὸν τοῦ Θεοῦ…τὸ ἀσθενὲς τοῦ Θεοῦ 1 the foolishness of God is wiser than people, and the weakness of God is stronger than people Paul describes God as having **foolishness** and **weakness**. He does not actually think that God is weak and foolish, but he is speaking from the perspective of the world and its wisdom. From the perspective of the world, Paul’s God is indeed foolish and weak. What Paul means to say is that what the world sees as **foolishness** and **weakness** is still **wiser** and **stronger** than anything that humans have to offer. If your readers would misunderstand this way of speaking, you could use an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the apparent foolishness of God … the apparent weakness of God” (See: [[rc://en/ta/man/translate/figs-irony]]) +1CO 1 25 h9hh figs-irony τὸ μωρὸν τοῦ Θεοῦ…τὸ ἀσθενὲς τοῦ Θεοῦ 1 the foolishness of God is wiser than people, and the weakness of God is stronger than people Paul describes God as having **foolishness** and **weakness**. He does not actually think that God is weak and foolish, but he is speaking of them from the perspective of the world and its wisdom. From the perspective of the world, Paul’s God is indeed foolish and weak. What Paul means to say is that what the world sees as **foolishness** and **weakness** is still **wiser** and **stronger** than anything that humans have to offer. If your readers would misunderstand this way of speaking, you could use an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the apparent foolishness of God … the apparent weakness of God” (See: [[rc://en/ta/man/translate/figs-irony]]) 1CO 1 25 esc9 figs-gendernotations τῶν ἀνθρώπων -1 The words translated **men** in both places in this verse do not refer just to male people. Rather, Paul means any human of any sex. If your readers would misunderstand **men**, you could refer to both genders or use a gender-neutral word. Alternate translation: “women and men … women and men” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 1 25 jydy figs-possession τὸ μωρὸν τοῦ Θεοῦ…ἐστίν 1 Here Paul uses the possessive form to describe **foolishness** that comes from **God**. If your readers would misunderstand this form, you could express the idea with a phrase that indicates that **God** does **foolishness**. Alternate translation: “the foolish things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 25 uciw figs-ellipsis σοφώτερον τῶν ἀνθρώπων ἐστίν 1 Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the wisdom.” Alternate translation: “is wiser than the wisdom of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 1 25 gnpe figs-possession τὸ ἀσθενὲς τοῦ Θεοῦ 1 Here Paul uses the possessive form to describe **weakness** that comes from **God**. If your readers would misunderstand this form, you could translate this idea with a phrase that indicates that **God** does **weakness**. Alternate translation: “the weak things that God does {are}” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 25 i7pl figs-ellipsis ἰσχυρότερον τῶν ἀνθρώπων 1 Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the strength.” Alternate translation: “stronger than the strength of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 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** 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 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 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**, **powerful**, and **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]]) +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]]) 1CO 1 26 pws2 figs-idiom κατὰ σάρκα 1 wise according to the flesh Here Paul uses the phrase **according to the flesh** to refer to human ways of thinking. If your readers would misunderstand the meaning of this phrase, you could express the idiom **according to the flesh** with a phrase that refers to human values or perspectives. Alternate translation: “according to human definitions” or “according to what humans value” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 1 27 qjvd grammar-connect-logic-contrast ἀλλὰ 1 Here Paul introduces a contrast. He is contrasting **God chose the foolish things** with what a person might expect about how God would treat foolish and weak people like the Corinthians. He is not contrasting how **God chose the foolish things** with the statements in the previous verse about the foolishness and weakness of the Corinthians. If your readers would misunderstand this contrast, you could clarify that Paul writes **But** to contrast with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +1CO 1 27 qjvd grammar-connect-logic-contrast ἀλλὰ 1 Here Paul introduces a contrast. He is contrasting **God chose the foolish things** with what a person might expect about how God would treat foolish and weak people like the Corinthians. He is not contrasting how **God chose the foolish things** with the statements in the previous verse about the foolishness and weakness of the Corinthians. If your readers would misunderstand this contrast, you could clarify that Paul writes **But** to contrast this statement with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 1 27 qv5l figs-parallelism τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τοὺς σοφούς; καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά 1 God chose … wise. God chose … strong Here Paul makes two very similar statements in which **foolish** goes with **weak** and **wise** goes with **strong**. These two statements are almost synonymous, and Paul repeats himself to emphasize the point. If your readers would misunderstand why Paul uses two parallel sentences, and if the repetition would not emphasize the point, you could combine the two sentences into one. Alternate translation: “God chose the unimportant things of the world in order that he might shame the important things” or “God chose the foolish and weak things of the world in order that he might shame the wise and strong” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 1 27 r4ly figs-possession τὰ μωρὰ τοῦ κόσμου…τὰ ἀσθενῆ τοῦ κόσμου 1 Paul uses the possessive form twice to clarify that the **foolish things** and **weak things** are only **foolish** and **weak** from the perspective of the **world**. If your readers would misunderstand this form, you could express the idea with a phrase such as “according to the world.” Alternate translation: “things that are foolish according to the world … things that are weak according to the world” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 27 gdob figs-synecdoche τοῦ κόσμου -1 When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If your readers would misunderstand **the world**, you could use an expression that refers to human beings in general. Alternate translation: “of people … of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 1 27 iwho grammar-connect-logic-goal ἵνα -1 Here, **in order that** could introduce: (1) the purpose for which **God chose the foolish things of the world** and **the weak things of the world**. Alternate translation: “so that … so that” (2) what happened when **God chose the foolish things of the world** and **the weak things of the world**. Alternate translation: “with the result that … with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 1 27 vtzx figs-nominaladj τοὺς σοφούς…τὰ ἰσχυρά 1 Paul uses the adjective **wise** to describe a group of people, and he uses the adjective **strong** to describe a group of people and things. Your language may use adjectives in the same way. If not, you could translate these two adjectives with noun phrases. Alternate translation: “people who are wise … people and things which are strong” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 1 28 tqxg figs-parallelism τοῦ κόσμου…ἐξελέξατο ὁ Θεός,…ἵνα 1 In this verse, Paul repeats many of the words from the parallel parts of previous verse. He does this because repeating the same idea with different examples was more convincing than using just one example in his culture. If possible, translate these words the same way that you translated them in [1:27](../01/27.md). If it is necessary, you could remove or change some of the words if it makes the sentence sound more convincing. Alternate translation: “he chose … of the world … in order that” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 1 28 tqxg figs-parallelism τοῦ κόσμου…ἐξελέξατο ὁ Θεός,…ἵνα 1 In this verse, Paul repeats many of the words from the parallel parts of the previous verse. He does this because, in his culture, repeating the same idea with different examples was more convincing than using just one example. If possible, translate these words the same way that you translated them in [1:27](../01/27.md). You could remove or change some of the words if it makes the sentence sound more convincing. Alternate translation: “he chose … of the world … in order that” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 1 28 k3kd translate-unknown τὰ ἀγενῆ 1 what is low and despised Here, **base things** is the opposite of the word translated “of noble birth” in [1:26](../01/26.md). Paul uses it to refer to things and people that were not considered important or powerful in his culture. If your readers would misunderstand **base things**, you could use a word or phrase that refers to people and things that have low status or low importance. Alternate translation: “the marginalized things” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 1 28 d5pa translate-unknown τὰ ἐξουθενημένα 1 While **base things** refers to a person’s status or a thing’s status, the word translated **despised things** refers to how people treat other people or things that have low status. Usually, people badly treat others whom they consider to be of lower status, ignoring them or mocking them. That is what Paul means when he says **despised**. If your readers would misunderstand **despised things**, you could use a word or phrase that refers to how people treat others of lower status badly. Alternate translation: “the scorned things” or “the things people treat with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 1 28 d5pa translate-unknown τὰ ἐξουθενημένα 1 While **base things** refers to a person’s status or a thing’s status, the word translated **despised things** refers to how people treat other people or things that have low status. Usually, people badly treat others whom they consider to be of lower status, ignoring them or mocking them. That is what Paul means when he says **despised**. If your readers would misunderstand **despised things**, you could use a word or phrase that refers to how people mistreat others of lower status. Alternate translation: “the scorned things” or “the things people treat with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 1 28 wir6 figs-possession τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα 1 Here Paul uses **of the world** to describe both **the base things** and **the despised things**. As in [1:27](../01/27.md), he uses the possessive form to clarify that **base things and the despised things** are only **base** and **despised** from the perspective of the world. If your readers would misunderstand **of the world**, you could express the idea with a phrase such as “according to the world.” Alternate translation: “the base things and the despised things according to the world” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 28 unyl figs-synecdoche τοῦ κόσμου 1 When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If your readers would misunderstand **the world**, you could use an expression that refers to human beings in general. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -1CO 1 28 gj19 figs-hyperbole τὰ μὴ ὄντα 1 nothing, to bring to nothing things that are held as valuable Here Paul further describes the **base things** and **the despised things** as if they were **things that are not**. He does not mean that the **base** and **despised things** do not exist. Instead, he is identifying how people often ignore the **base** and **despised things**, just as if they did not exist at all. If your readers would misunderstand **the things that are not**, you could use a comparable phrase or express the idea non-figuratively. Alternate translation: “the things that people ignore” or “the nobodies” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 1 28 gj19 figs-hyperbole τὰ μὴ ὄντα 1 nothing, to bring to nothing things that are held as valuable Here Paul further describes the **base things** and **the despised things** as if they were **things that are not**. He does not mean that the **base** and **despised things** do not exist. Instead, he is identifying how people often ignore the **base** and **despised things**, just as if they did not exist at all. If your readers would misunderstand **the things that are not**, you could use a comparable phrase or express the idea non-figuratively. Alternate translation: “the things that people ignore” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 1 28 f11p grammar-connect-logic-goal ἵνα 1 things that are held as valuable Here, **in order that** could introduce: (1) the purpose for which **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “so that” (2) what happened when **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) -1CO 1 28 f9s5 translate-unknown καταργήσῃ 1 Here, **he might bring to nothing** refers to making something ineffective, useless, or irrelevant. What Paul means is that God has made **the things that are** unimportant and without function because he instead worked through **the things that are not**. If your readers would misunderstand **bring to nothing**, you could use a word or phrase that indicates that a person has acted so that something else is no longer important, useful, or effective. Alternate translation: “he might sideline” or “render ineffective” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 1 28 etjg figs-idiom τὰ ὄντα 1 In this context, **the things that are** does not refer primarily to things that exist. Rather, it refers primarily to things that are important in society and culture. If your readers would misunderstand **the things that are**, you could use a comparable phrase that refers to important or significant things and people in your culture. Alternate translation: “the things that people care about” or “the somebodies” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 1 28 f9s5 translate-unknown καταργήσῃ 1 Here, **he might bring to nothing** refers to making something ineffective, useless, or irrelevant. What Paul means is that God has made **the things that are** unimportant and without function because he instead worked through **the things that are not**. If your readers would misunderstand **bring to nothing**, you could use a word or phrase that indicates that a person has acted so that something else is no longer important, useful, or effective. Alternate translation: “he might tear down” or “render ineffective” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 1 28 etjg figs-idiom τὰ ὄντα 1 In this context, **the things that are** does not refer primarily to things that exist. Rather, it refers primarily to things that are important in society and culture. If your readers would misunderstand **the things that are**, you could use a comparable phrase that refers to important or significant things and people in your culture. Alternate translation: “the things that people care about” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 1 29 unr6 grammar-connect-logic-goal ὅπως 1 Here, **so that** introduces a final goal. In [1:28–29](../01/28–29.md), Paul uses “in order that” to introduce immediate goals, but here, **so that** is the overall goal. If your readers would misunderstand **so that**, you could use a word or phrase that introduces a final or overall goal, making sure to distinguish it from the words you used in [1:28–29](../01/28–29.md), if possible. Alternate translation: “so that, in the end,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 1 29 q4gh figs-idiom μὴ…πᾶσα σὰρξ 1 Paul uses the word **flesh** to refer to humans. Unlike in many other places in his letters, **flesh** does not indicate sinful and weak humanity. Instead, it simply refers to humans compared to their creator, God. If your readers would misunderstand **flesh**, you could use a word or phrase that commonly refers to people in general, especially if it includes the idea that people are created by God. Alternate translation: “no creature” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 1 29 fdv5 figs-metaphor ἐνώπιον τοῦ Θεοῦ 1 Here Paul speaks of people not boasting **before God**, as if they were standing in front of **God**. With this way of talking, Paul means that people are acting as if they could see God and God could see them. This means that they recognize that God knows what they say and do. If your readers would misunderstand this figure of speech, you could use a comparable phrase that indicates that someone recognizes that God knows what they are doing and thinking. Alternate translation: “when they know that God sees them” or “while God looks on” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 1 30 yk4y grammar-connect-words-phrases δὲ 1 Here, **But** introduces a slight contrast between people who might boast and the Corinthians, who are united to Christ. However, **But** primarily means that Paul is moving to the next step in his argument. If **But** would not express this idea in your language, you could use a word that indicates that the author is moving on to the next step, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +1CO 1 30 yk4y grammar-connect-words-phrases δὲ 1 Here, **But** introduces a slight contrast between people who might boast and the Corinthians who are united to Christ. However, **But** primarily means that Paul is moving to the next step in his argument. If **But** would not express this idea in your language, you could use a word that indicates that the author is moving on to the next step, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 1 30 fmr3 figs-activepassive ἐξ αὐτοῦ…ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ 1 because of him While **because of him, you are in Christ Jesus** is not written the way most passive sentences are, this construction is like a passive sentence and may be difficult to represent in your language. What **because of him** means is that God is the source of how the Corinthians **are in Christ Jesus**. If your readers would misunderstand this form, you could rephrase these words so that “God” is the subject who makes it so that **you are in Christ Jesus**. Alternate translation: “he puts you in Christ Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 30 alyj writing-pronouns αὐτοῦ 1 Here, **of him** refers to God. If your readers would misunderstand to whom **him** refers, you could use the name “God” here. Alternate translation: “of God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 1 30 a986 figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 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, explains how **Christ Jesus** can be **wisdom**, **righteousness**, **sanctification**, and **redemption** for the Corinthians. Alternate translation: “in union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 1 30 f1at figs-metaphor ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις; 1 Christ Jesus, who was made for us wisdom from God Here Paul uses language and structure that is very similar to what he used in [1:24](../01/24.md). Refer back to that verse to help you translate this verse. When Paul says that Jesus **was made … wisdom** and **righteousness, and also sanctification and redemption**, he does not mean that Jesus has become these abstract ideas. Instead, he means that Jesus is the source of **wisdom**, **righteousness**, **sanctification**, and **redemption** for **us** who are **in Christ Jesus**. If your readers would misunderstand this figure of speech, you could include some clarifying words such as “the source of.” Alternate translation: “who was made for us the source of wisdom from God, the source of righteousness, and also the source of sanctification and redemption” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -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 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 f1at figs-metaphor ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις; 1 Christ Jesus, who was made for us wisdom from God Here Paul uses language and structure that is very similar to what he used in [1:24](../01/24.md). Refer back to that verse to help you translate this verse. When Paul says that Jesus **was made for us wisdom** and **righteousness, and also sanctification and redemption**, he does not mean that Jesus has become these abstract ideas. Instead, he means that Jesus is the source of **wisdom**, **righteousness**, **sanctification**, and **redemption** for **us** who are **in Christ Jesus**. If your readers would misunderstand this figure of speech, you could include some clarifying words such as “the source of.” Alternate translation: “who was made for us the source of wisdom from God, the source of righteousness, and also the source of sanctification and redemption” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +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 translations, 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 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]]) @@ -179,22 +179,22 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 31 fym9 figs-imperative ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 Let the one who boasts, boast in the Lord Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 1 31 mo0q figs-idiom ἐν Κυρίῳ καυχάσθω 1 When Paul says that someone can **boast in the Lord**, he does not mean that they are inside **the Lord**. Rather, he means that they are boasting about **the Lord** and what he has done. If 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 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 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 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]]) 1CO 2 1 o3ks figs-possession ὑπεροχὴν λόγου ἢ σοφίας 1 Here Paul uses the possessive form to describe **speech** and **wisdom** that have **superiority**. If your readers would misunderstand the meaning of this form, you could express the idea by translating **superiority** as an adjective. Alternate translation: “superior speech or superior wisdom” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 1 ikmt translate-unknown ὑπεροχὴν λόγου ἢ σοφίας 1 Here, **superiority** refers to how something or someone has more authority, skill, knowledge, or power than something or someone else. If your readers would misunderstand the meaning of this word, you could express the idea with a comparable word or a short description. Alternate translation: “greatness of speech or of wisdom” or “speech or wisdom that was better than what others have” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 2 1 kxie grammar-connect-time-simultaneous καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Θεοῦ 1 The phrase **proclaiming to you the mystery of God** gives the situation in which Paul **did not come with superiority of speech or of wisdom**. If your readers would misunderstand this connection, you could make it explicit by including a word that indicates that these things are happening at the same time. Alternate translation: “when I proclaimed to you the mystery of God” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) +1CO 2 1 kxie grammar-connect-time-simultaneous καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Θεοῦ 1 The phrase **proclaiming to you the mystery of God** gives the situation in which Paul **did not come with superiority of speech or of wisdom**. If your readers would misunderstand this connection, you could make it explicit by including a word that indicates that these things are happening at the same time. Alternate translation: “meanwhile proclaiming to you the mystery of God” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 2 1 nam8 figs-possession τὸ μυστήριον τοῦ Θεοῦ 1 Here Paul uses the possessive form to describe a **mystery** that is: (1) revealed by God. Alternate translation: “the mystery given by God” or “the mystery from God” (2) about God. Alternate translation: “the mystery about God” or “the mystery concerning God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 1 xu7t translate-textvariants μυστήριον 1 In Paul’s language, **mystery** and “testimony” look and sound very similar. While some early and important manuscripts have “testimony” here, other early and important manuscripts have **mystery**. Unless there is a good reason to translate “testimony,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) -1CO 2 2 a2g9 figs-hyperbole οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν 1 I decided to know nothing … except Jesus Christ Here Paul speaks as if he decides to forget all his knowledge and become ignorant of everything except for **Jesus Christ**. This is an exaggeration that the Corinthians would have understood as emphasis on Paul’s focus on **Jesus Christ** as the one thing he wished to tell the Corinthians about. If your readers would misunderstand this exaggeration, you could use a phrase that indicates that it is an exaggeration or express the idea non-figuratively. Alternate translation: “I decided to speak among you only about Jesus Christ” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 2 2 nk9r grammar-connect-exceptions οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον 1 If it would appear in your language that Paul makes a strong statement about knowing nothing and then contradicts it, you could reword this sentence so that there is no **except**. Alternate translation: “I decided that I would only know among you Jesus Christ and him crucified” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) +1CO 2 2 a2g9 figs-hyperbole οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν 1 I decided to know nothing … except Jesus Christ Here Paul speaks as if he decides to forget all his knowledge and become ignorant of everything except **Jesus Christ**. This is an exaggeration that the Corinthians would have understood as emphasis on Paul’s sharp focus on **Jesus Christ** as the one thing he wished to tell the Corinthians about. If your readers would misunderstand this exaggeration, you could use a phrase that indicates that it is an exaggeration or express the idea non-figuratively. Alternate translation: “I decided to speak among you only about Jesus Christ” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 2 2 nk9r grammar-connect-exceptions οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον 1 If it would appear in your language that Paul makes a strong statement about knowing nothing and then contradicts it, you could reword this sentence so that there is no **except**. Alternate translation: “I decided that among you I would only know Jesus Christ and him crucified” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 2 2 zvge figs-activepassive τοῦτον ἐσταυρωμένον 1 If your language does not use the passive form in this way, you 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 Christ** who was **crucified** rather than the person doing the “crucifying.” If you must state who does the action, you could express the idea with: (1) **Christ** as the subject. Alternate translation: “how he laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “how they crucified him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 3 xen3 grammar-connect-words-phrases κἀγὼ 1 Here, **And I** is the same word Paul used to introduce [2:1](../02/01.md). It again introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul himself was weak and foolish. If 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: “Just as I did not use superior words and wisdom, I myself” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 2 3 s9lp κἀγὼ…ἐγενόμην πρὸς ὑμᾶς 1 I was with you Alternate translation: “And I remained with you” -1CO 2 3 e8li figs-abstractnouns ἐν ἀσθενείᾳ, καὶ ἐν φόβῳ, καὶ ἐν τρόμῳ πολλῷ, 1 in weakness If your language does not use abstract nouns for the ideas behind **weakness**, **fear**, and **trembling**, you could express the ideas by using adjectives or verbs. Alternate translation: “as a weak, afraid, and frequently trembling person” or “while I ailed, feared, and often trembled” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +1CO 2 3 e8li figs-abstractnouns ἐν ἀσθενείᾳ, καὶ ἐν φόβῳ, καὶ ἐν τρόμῳ πολλῷ, 1 in weakness If your language does not use abstract nouns for the ideas behind **weakness**, **fear**, and **trembling**, you could express the ideas by using adjectives or verbs. Alternate translation: “as a weak, fearful, and frequently trembling person” or “while I ailed, feared, and often trembled” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 2 4 lewv figs-ellipsis ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ ἐν πειθοῖς σοφίας λόγοις 1 Here Paul does not use the verb **were** in his sentence. In English, this word is essential, so it has been included in the ULT. If you can translate this sentence without **were**, you could do so here. Otherwise, you could retain **were** as it appears in the ULT. (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 2 4 g5my figs-abstractnouns ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ 1 If your language does not use abstract nouns for the ideas behind **word** and **proclamation**, you could express the ideas by using verbs such as “speak” or “talk” and “proclaim.” Alternate translation: “I spoke and proclaimed a message not” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 2 4 m23e figs-abstractnouns ἐν πειθοῖς σοφίας λόγοις 1 If your language does not use abstract nouns for the ideas behind **words** and **wisdom**, you could express the ideas by using a verb such as “speak” or “talk” and an adverb such as “wisely.” Alternate translation: “based on speaking persuasively and wisely” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -204,13 +204,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 4 qrfj figs-possession ἀποδείξει Πνεύματος καὶ δυνάμεως 1 Here Paul uses the possessive form to describe a **demonstration** that: (1) comes from **the Spirit** and **power**. Alternate translation: “a demonstration by the Spirit and by power” (2) proves that the **Spirit** and **power** are present. Alternate translation: “a demonstration of the presence of the Spirit and of power” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 4 s83h translate-unknown ἀποδείξει 1 Here, **demonstration** refers to proving or showing that something is true. If your readers would misunderstand the meaning of this word, you could use a comparable expression. Alternate translation: “a validation” or “a confirmation” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 2 4 s6h6 figs-hendiadys Πνεύματος καὶ δυνάμεως 1 This phrase expresses a single idea by using two words connected with **and**. The word **Spirit** tells who is acting in **power**. 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: “of the Spirit’s power” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) -1CO 2 5 av3t figs-idiom ἡ πίστις ὑμῶν, μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ’ ἐν δυνάμει Θεοῦ 1 Here, the phrase translated **faith … 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 use 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 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 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 a kind of **wisdom**. 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]]) +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]]) 1CO 2 6 uka3 figs-abstractnouns σοφίαν -1 speak wisdom If your language does not use an abstract noun for the idea behind **wisdom**, you could express the idea by using by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “wisely … the wise speech” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 2 6 eq1q figs-nominaladj τοῖς τελείοις 1 the mature Paul is using the adjective **mature** 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 **mature** with a noun phrase or a relative clause. Alternate translation: “those who are mature” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 2 6 tm2e figs-possession σοφίαν δὲ, οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 Here Paul uses the possessive form to describe **wisdom** that fits with the standards and values of **this age** and that **rulers of this age** value. If your readers would misunderstand this form, you could express the idea by using verbal phrases. Alternate translation: “but not wisdom that fits with this age nor wisdom that the rulers of this age value” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -218,7 +218,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 6 xydl figs-possession τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 Here Paul uses the possessive form to describe **rulers** who are in power during **this age**. If your readers would misunderstand this form, you could express the idea by using language about the time in which the rulers have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 6 endk translate-unknown τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 The **rulers of this age** could refer to: (1) humans who have power. Alternate translation: “of the people who rule this age” (2) spiritual beings that have power. Alternate translation: “of the spiritual powers that rule this age” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 2 6 tbnh translate-unknown τῶν καταργουμένων 1 Paul has already used the word translated **passing away** in [1:28](../01/28.md), where it is translated **bring to nothing**. Here, the word means that the **rulers** are becoming ineffective, useless, or irrelevant, which means that they will no longer have power. If possible, translate this word like you did in [1:28](../01/28.md). Alternate translation: “who are becoming ineffective” or “who are losing their power” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 2 7 l064 figs-exclusive λαλοῦμεν…ἡμῶν 1 Here, **we** refers to Paul and anyone who preaches the Gospel. It does not include the Corinthians. However, the word **our** does include the Corinthians along with Paul. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +1CO 2 7 l064 figs-exclusive λαλοῦμεν…ἡμῶν 1 Here, **we** refers to Paul and anyone who preaches the gospel. It does not include the Corinthians. However, the word **our** does include the Corinthians along with Paul. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 2 7 bsme figs-possession Θεοῦ σοφίαν 1 Here Paul uses the possessive form to describe **wisdom** that **God** would consider to be true **wisdom**. This also means that the **wisdom** comes from **God**. If your readers would misunderstand this form, you could clarify that the **wisdom** comes from **God**. Alternate translation: “the wisdom from God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 7 wy8u figs-abstractnouns σοφίαν 1 If your language does not use an abstract noun for the idea behind **wisdom**, you could express the idea by using by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “the wise message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 2 7 xbye figs-explicitinfo ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην 1 Here Paul uses both **has been hidden** and **in a mystery**. Both of these phrases refer to something that is secret. If using both of these phrases is redundant in your language, you could use only one. Alternate translation: “that has been hidden” or “that is a mystery” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) @@ -229,12 +229,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 8 bw5i writing-pronouns ἣν 1 Just as in [2:7](../02/07.md), **which** refers to “the wisdom,” not to “a mystery.” If your readers would misunderstand what **which** refers to, you could repeat “wisdom” here. Alternate translation: “the wisdom that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 2 8 imbk figs-possession τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 Just as in [2:6](../02/06.md), Paul uses the possessive form to describe **rulers** who are in power during **this age**. If your readers would misunderstand this form, you could express the idea by using language about the time in which **the rulers** have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 8 ur15 grammar-connect-words-phrases γὰρ 1 Here, **for** introduces Paul’s proof that **the rulers** did not understand. If your readers would misunderstand the meaning of this word, you could express the idea using a word that customarily introduces proof or evidence. Alternate translation: “which is true because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 2 8 ji1o grammar-connect-condition-contrary εἰ…ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν; 1 Here Paul uses **if** to introduce a scenario that he knows is not true. He wants to point out that the **rulers** were the ones who **crucified** Jesus, and this proves that they did not understand God’s wisdom. If your readers would misunderstand this form, you could express the idea by reversing the two clauses and making **they understood it** negative and **they would not have crucified the Lord of glory** positive. Alternate translation: “they crucified the Lord glory, which means that they did not understand it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) -1CO 2 8 zc89 figs-possession τὸν Κύριον τῆς δόξης 1 the Lord of glory Here Paul uses the possessive form to describe **the Lord** who has **glory**. If your readers would misunderstand this form, you could express the idea by translating **glory** with an adjective or a relative clause. Alternate translation: “the Lord who has glory” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 2 9 fu1y grammar-connect-logic-contrast ἀλλὰ 1 Things that no eye … arisen, the things … who love him Here, **But** introduces a contrast with the hypothetical statement in [2:8](../02/08.md) about how the rulers would not have crucified the Lord if they had understood God’s wisdom. The **But** reminds the reader that this hypothetical statement is not true, and Paul wishes to introduce further statements about how people do not understand God’s wisdom. If your readers would misunderstand **But**, you could leave **But** untranslated or use a word or phrase that would signal that Paul is now longer speaking hypothetically. Alternate translation: “But no,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +1CO 2 8 ji1o grammar-connect-condition-contrary εἰ…ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν; 1 Here Paul uses **if** to introduce a scenario that he knows is not true. He wants to point out that the **rulers** were the ones who **crucified** Jesus, and this proves that they did not understand God’s wisdom. If your readers would misunderstand this form, you could express the idea by reversing the two clauses and making **they understood it** negative and **they would not have crucified the Lord of glory** positive. Alternate translation: “they crucified the Lord of glory, which means that they did not understand it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) +1CO 2 8 zc89 figs-possession τὸν Κύριον τῆς δόξης 1 the Lord of glory Here Paul uses the possessive form to describe **the Lord** who has **glory**. If your readers would misunderstand this form, you could express the idea by translating **glory** with an adjective or a relative clause. Alternate translation: “the Lord, who has glory” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 2 9 fu1y grammar-connect-logic-contrast ἀλλὰ 1 Things that no eye … arisen, the things … who love him Here, **But** introduces a contrast with the hypothetical statement in [2:8](../02/08.md) about how the rulers would not have crucified the Lord if they had understood God’s wisdom. The **But** reminds the reader that this hypothetical statement is not true, and Paul wishes to introduce further statements about how people do not understand God’s wisdom. If your readers would misunderstand **But**, you could leave **But** untranslated or use a word or phrase that would signal that Paul is no longer speaking hypothetically. Alternate translation: “But instead,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 2 9 wuar figs-ellipsis ἀλλὰ καθὼς γέγραπται 1 Here Paul has omitted some words that may be necessary in your language to form a complete thought. If necessary, you can supply a summary from [2:8](../02/08.md) of what the rulers did not understand and how they acted. Alternate translation: “But the rulers did not understand, just as it is written” or “But the rulers did do these things, just as it is written” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 2 9 qcb2 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 Isaiah the prophet (see [Isaiah 64:4](../../isa/64/04.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 Isaiah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 2 9 w3m2 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: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 2 9 w3m2 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 author writes or speaks the words. Alternate translation: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 9 pt3m figs-infostructure ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν 1 In this quotation, **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** are the **things God has prepared**. If your language would naturally put **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** after **God has prepared**, you could reverse the order. Alternate translation: “God has prepared for those who love him what eye has not seen, and ear has not heard, and has not arisen in the heart of man” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 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 non-figuratively. Alternate translation: “man has not thought about” or “man has not imagined” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -243,16 +243,16 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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]]) -1CO 2 10 zccl translate-unknown ἐραυνᾷ 1 Here, **searches** refers to how someone can explore or know about something else. If your readers would misunderstand **searches**, you could use another word for “exploring” or “knowing.” Alternate translation: “comprehends” or “knows about” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 2 10 zccl translate-unknown ἐραυνᾷ 1 Here, **searches** refers to how someone can explore or seek to know about something else. If your readers would misunderstand **searches**, you could use another word for “exploring” or “knowing.” Alternate translation: “comprehends” or “knows about” (See: [[rc://en/ta/man/translate/translate-unknown]]) 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 non-figuratively. 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 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 gives 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 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 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]]) 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 non-physical part of human beings as if it were inside the physical part of human beings. 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 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 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]]) @@ -260,9 +260,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 2 12 vw4v figs-ellipsis ἀλλὰ τὸ Πνεῦμα 1 Here Paul omits some words that may be needed in your language to make a complete thought. If your readers would misunderstand this shortened form, you could supply some words from earlier in the sentence. Alternate translation: “but we received the Spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 2 12 w1qd figs-activepassive τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ 1 If it would be more natural in your language, you could make God the subject of the **who** statement. Alternate translation: “the Spirit whom God sent” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 12 n1c7 figs-activepassive τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν 1 freely given to us by God 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 **given** rather than God, who does the “giving.” Alternate translation: “the things that God has freely given to us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 2 13 nan2 figs-exclusive λαλοῦμεν 1 Here, **we** refers to Paul and others who proclaim the Gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +1CO 2 13 nan2 figs-exclusive λαλοῦμεν 1 Here, **we** refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 2 13 u797 figs-infostructure οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ’ ἐν διδακτοῖς Πνεύματος 1 The Spirit interprets spiritual words with spiritual wisdom If your language would not naturally put the negative statement before the positive statement, you could reverse them, putting **words** with the positive statement. Alternate translation: “in words taught by the Spirit, not in those taught by human wisdom” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 2 13 yg45 figs-activepassive διδακτοῖς ἀνθρωπίνης σοφίας λόγοις 1 The Spirit interprets spiritual words with spiritual wisdom 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 **words** that are **taught** rather than the person doing the “teaching.” If you must state who does the action, Paul implies that “humans” or “people” do it. Alternate translation: “words that human wisdom teaches” or “words that humans teach as wisdom” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 2 13 yg45 figs-activepassive διδακτοῖς ἀνθρωπίνης σοφίας λόγοις 1 The Spirit interprets spiritual words with spiritual wisdom 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 **words** that are **taught** rather than focusing on the person doing the “teaching.” If you must state who does the action, Paul implies that “humans” or “people” do it. Alternate translation: “words that human wisdom teaches” or “words that humans teach as wisdom” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 13 ywbw figs-activepassive διδακτοῖς Πνεύματος 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 **words** that are **taught** rather than the **Spirit**, who does the “teaching.” Alternate translation: “those that the Spirit teaches” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 2 13 gueq translate-unknown πνευματικοῖς πνευματικὰ συνκρίνοντες 1 Here, the phrase **combining spiritual things with spiritual words** could mean: (1) that Paul and those with him interpret **spiritual things** and ideas with **spiritual words**. Alternate translation: “interpreting spiritual things with spiritual words” (2) that Paul and those with him explain **spiritual things** to **spiritual** people. Alternate translation: “explaining spiritual things to spiritual people” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 2 13 kinz grammar-connect-time-simultaneous συνκρίνοντες 1 Here, **combining** introduces an action that takes place at the same time as when **we speak**. The idea is that **combining spiritual things with spiritual words** is the way that **we speak these things**. If your readers would misunderstand this connection, you could express the idea by including a word or phrase that indicates that **combining** is the way in which **we speak**. Alternate translation: “by means of combining” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) @@ -272,43 +272,43 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 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 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 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” 1CO 2 15 w4q7 translate-unknown ὁ…πνευματικὸς 1 the one who is spiritual Here Paul uses **the spiritual one** as the opposite of “the natural person” in [2:14](../02/14.md). The phrase **the spiritual one** describes a person who does 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 received God’s Spirit. Alternate translation: “the person with the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]]) 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 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 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 speaking about the possibility 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 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]]) +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]]) 1CO 2 16 tj79 writing-quotations γὰρ 1 Here, **For** is the only word that Paul uses to introduce a quotation from the Old Testament, in this case, from the book written by Isaiah the prophet (see [Isaiah 40:13](../../isa/40/13.md)). If your language would not introduce a quotation in this way, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,” (See: [[rc://en/ta/man/translate/writing-quotations]]) -1CO 2 16 m4pu figs-rquestion τίς…ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν? 1 For who can know the mind of the Lord, that he can instruct him? Here, the passage that Paul quotes from the book of Isaiah uses a question to indicate that no human **has known the mind of the Lord**, and no human **will instruct him**. The question is not asking for information. Instead, it assumes that the answer is “no one,” and the author uses a question to make a negative claim that is stronger than a simple statement. If your readers would misunderstand the question, you could express the idea with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +1CO 2 16 m4pu figs-rquestion τίς…ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν? 1 For who can know the mind of the Lord, that he can instruct him? Here, the passage that Paul quotes from the book of Isaiah uses a question to indicate that no human **has known the mind of the Lord**, and no human **will instruct him**. The quoted question is not asking for information. Instead, it assumes that the answer is “no one,” and the author used a question to make a negative claim that is stronger than a simple statement. If your readers would misunderstand the question, you could express the idea with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 2 16 wacc figs-possession νοῦν Κυρίου 1 Here Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If your readers would misunderstood that the **Lord** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 2 16 r18k figs-metaphor νοῦν Χριστοῦ ἔχομεν 1 Here Paul speaks as if **we** are people who possess **the mind of Christ**. Paul means that **we** are able to understand what Christ thinks and share the same ways of thinking with him. He does not mean that we have taken Christ’s **mind** from him or that we no longer have our own **mind**. If your readers would misunderstand “having someone else’s mind,” you could express the idea with a comparable metaphor or with a verb such as “share.” Alternate translation: “think the same thoughts as Christ does” or “share in the mind of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -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 misunderstood that **Christ** is 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 build. 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. They are 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 clear. 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 to 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 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 misunderstood 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 to 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 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]]) -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, do not have much knowledge, and are unable to understand most things. By calling the Corinthians **infants in Christ**, he means that in their relationship with Jesus, they were immature, had little knowledge, and were unable to understand very much. If your readers would misunderstand why Paul calls the Corinthians **infants**, you could a comparable metaphor or express the idea non-figuratively. 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 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 non-figuratively. 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 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 non-figuratively. 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 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 non-figuratively. 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]]) -1CO 3 2 i3r5 grammar-connect-logic-contrast ἀλλ’ 1 Here, **Indeed** functions to contrast the time when Paul visited the Corinthians with the time when Paul is writing this letter. He speaks of these two different times to say that the Corinthians could not to eat the **solid food** at either time. If your readers would misunderstand **Indeed**, you could use a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “But” or “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) +1CO 3 2 i3r5 grammar-connect-logic-contrast ἀλλ’ 1 Here, **Indeed** functions to contrast the time when Paul visited the Corinthians with the time when Paul is writing this letter. He speaks of these two different times to say that the Corinthians could not to eat the **solid food** at either time. If your readers would misunderstand **Indeed**, you could use a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 3 3 m712 figs-nominaladj σαρκικοί -1 still fleshly Paul is using the adjective **fleshly** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “fleshly people … fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 3 3 o618 figs-abstractnouns ὅπου…ἐν ὑμῖν ζῆλος καὶ ἔρις 1 If your language does not use abstract nouns for the ideas behind **jealousy** and **strife**, you could express the ideas by using verbs such as “being jealous” and “fighting.” Alternate translation: “where you are jealous and fight with one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 3 3 s1uy figs-metonymy ὅπου 1 Here, **where** often refers to space. However, here Paul uses it to refer to time. Instead of identifying a specific location, it identifies a specific time. If your readers would misunderstand **where**, you could express the idea by using a word that refers to time. Alternate translation: “when there is” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 3 3 k5ll figs-rquestion οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε? 1 are you not living according to the flesh, and are you not walking by human standards? Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a statement that draws a conclusion from the **jealousy** and the **strife**. Alternate translation: “you are fleshly and walking according to men” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 3 3 oz5v figs-hendiadys καὶ 2 Here Paul uses **and** to introduce a definition of what **fleshly** means. It means **walking according to men**. If you cannot use **and** to introduce a definition or explanation, you could use another word or phrase that does introduce a definition or explanation. If you use one of the following alternate translations, you may need to add a comma before it. Alternate translation: “that is, are you not” or “which means” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) +1CO 3 3 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 non-figuratively. 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**. By using this phrase, he wishes to identify behaviors that people who think and act in only human ways do. 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 that people who do not believe value. Alternate translation: “according to what mere humans value” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]]) +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 4 cidr grammar-connect-words-phrases γὰρ 1 Here, **For** introduces further evidence for Paul’s argument that the Corinthians in 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 sayings 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 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]]) 1CO 3 4 g68p figs-possession ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ 1 Just as in [1:12](../01/12.md), Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If your readers would misunderstand this form, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 3 4 zsby translate-names Παύλου…Ἀπολλῶ 1 **Paul** and **Apollos** are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]]) @@ -323,45 +323,45 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 5 edod figs-explicit διάκονοι δι’ ὧν ἐπιστεύσατε 1 When **Paul** says that he and **Apollos** are those **through whom** the Corinthians **believed**, he is implying that the Corinthians believed in someone other than **Paul** and **Apollos**. That is, they believed in Christ. If your readers would not make this inference about **whom** the Corinthians **believed** in, you could make it explicit by including what the Corinthians **believed** in, which is “Christ” and not **Apollos** or **Paul**. Alternate translation: “Servants through whom you believed in Christ” or “Servants through whom you believed in Christ, not in us” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 3 5 h2jv grammar-connect-words-phrases καὶ…ὡς 1 Here, the words translated **even as** introduce the way in which **Apollos** and **Paul** act as **servants**. If your readers would misunderstand this connection, you could use a word or phrase that would introduce the ways in which **Apollos** and **Paul** are servants. Alternate translation: “who do what” or “serving just as” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 3 5 f6wm figs-ellipsis καὶ ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν 1 Servants through whom you believed, to each of whom the Lord gave tasks Here Paul omits what **the Lord gave** because it would be clear that he means that **the Lord gave** a specific job or task **to each one** of them. If your readers would misunderstand **the Lord gave to each one**, you could add a word or phrase that indicates that **the Lord gave** a specific job or task. Alternate translation: “even as the Lord gave a task to teach one” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 3 5 e8tb writing-pronouns ἑκάστῳ 1 Here, **to each one** directly refers back to **Apollos** and **Paul**. However, it also probably refers to everyone who serves the Lord. If you can refer to multiple individuals considered separately in your language, you could use that form here. Alternate translation: “to each and every one who serves him” or “per person” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 3 6 iah7 figs-exmetaphor ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν. 1 I planted Paul speaks about the roles that God gave to him and to **Apollos** as if they were farmers who **planted** and **watered** their crops. The one who “plants” is the person who begins the farming process, just like Paul first introduced the Corinthians to the gospel. The one who “waters” is the person who continues the farming process by making sure the plants receive what they need to grow, just like **Apollos** continued to proclaim the gospel to the Corinthians. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enabled to the Corinthians to receive the gospel and learn more about God. If your readers would misunderstand the way that Paul uses farming language to describe how the Corinthians received the Gospel, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I invested the money, Apollos managed the portfolio, but God gave the return on investment” or “I introduced you to the gospel, Apollos taught you more about the gospel, but God enabled you to believe” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) -1CO 3 6 ic6x figs-ellipsis ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν. 1 Paul never states what it is that he **planted**, that **Apollos watered**, and that **God caused to grow**. 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: “I planted the seeds, Apollos watered the plants, but God caused the them to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 3 5 e8tb writing-pronouns ἑκάστῳ 1 Here, **to each one** directly refers back to **Apollos** and **Paul**. However, it also probably refers to everyone who serves the Lord. If you can refer to multiple individuals considered separately in your language, you could use that form here. Alternate translation: “to each and every one who serves him” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 3 6 iah7 figs-exmetaphor ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν. 1 I planted Paul speaks about the roles that God gave to him and to **Apollos** as if they were farmers who **planted** and **watered** their crops. The one who “plants” is the person who begins the farming process, just like Paul first introduced the Corinthians to the gospel. The one who “waters” is the person who continues the farming process by making sure the plants receive what they need to grow, just like **Apollos** continued to proclaim the gospel to the Corinthians. It was well-known in Paul’s culture that plants grow because God enables them to do so, just like God enabled to the Corinthians to receive the gospel and learn more about God. If your readers would misunderstand the way that Paul uses farming language to describe how the Corinthians received the gospel, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I introduced you to the gospel, Apollos taught you more about the gospel, but God enabled you to believe” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 6 ic6x figs-ellipsis ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν. 1 Paul never states what it is that he **planted**, that **Apollos watered**, and that **God caused to grow**. 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: “I planted the seeds, Apollos watered the plants, but God caused the crop to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 3 6 gyi5 translate-names Ἀπολλῶς 1 Apollos watered **Apollos** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 3 6 iq9n grammar-connect-logic-contrast ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς 1 but God gave the growth Here Paul uses **but** to contrast himself and **Apollos** with **God**. The point is that what he did and what **Apollos** did are at the same level of importance, but God’s work is the most important. Another way to understand this contrast is to notice that Paul and **Apollos** assist in the process of plants growing, but **God** is the only one who actually makes them grow. Again, the main point is that Paul and **Apollos** are simply “servants” of God ([3:5](../03/05.md)) in a process that God oversees. If your readers would misunderstand **but**, you could use a word or phrase that puts Paul and **Apollos** together in contrast with **God**. Alternate translation: “planted, and Apollos watered. However, it was God who” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 3 7 g78n grammar-connect-logic-result ὥστε 1 Here, **so then** introduces a conclusion or inference from what Paul has said about watering, planting, and growth in [3:6](../03/06.md). He wishes to explain that the difference between **God** who **causes the growth** and anyone who **plants** or **waters** is about their importance in the process. It is **God** who is important, because he is the only one who **causes the growth**, just as he stated in [3:6](../03/06.md). If your readers would misunderstand **so then**, you could use a comparable word or phrase that introduces a conclusion or an inference. Alternate translation: “Therefore” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -1CO 3 7 c4wy figs-exmetaphor οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων, Θεός. 1 Paul now speaks in general about the tasks that God has given to those who proclaim the gospel. He continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enables those who believe to receive the gospel and learn more about God. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “neither the one who invests the money nor the one who manages the portfolio is anything, but God {is} the one who gives the return on investment” or “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God {is} the one who enables believers to have faith” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 7 g78n grammar-connect-logic-result ὥστε 1 Here, **so then** introduces a conclusion or inference from what Paul has said about watering, planting, and growth in [3:6](../03/06.md). He wishes to explain that the difference between **God**. who **causes the growth**. and anyone who **plants** or **waters** relates to their importance in the process. It is **God** who is important, because he is the only one who **causes the growth**, just as Paul stated in [3:6](../03/06.md). If your readers would misunderstand **so then**, you could use a comparable word or phrase that introduces a conclusion or an inference. Alternate translation: “Therefore” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 3 7 c4wy figs-exmetaphor οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων, Θεός. 1 Paul now speaks in general about the tasks that God has given to those who proclaim the gospel. He continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. It is well-known in Paul’s culture that plants grow because God enables them to do so, just like God enables those who believe to receive the gospel and learn more about God. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God {is} the one who enables believers to have faith” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 7 dl3z figs-genericnoun ὁ φυτεύων…ὁ ποτίζων 1 neither he who plants is anything … but God is the one who causes the growth 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 the last verse ([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 7 uutk 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 7 jrb1 figs-hyperbole τι 1 Here, **anything** is an exaggeration the Corinthians would have understood as emphasis on how unimportant the people who plant and water are. It is as if they are nothing, as if they do not exist. Paul does not mean that they do not exist. Instead, he uses this exaggeration to show how unimportant the people who plant and water are compared to God. If your readers would misunderstand **anything**, you could use a word or phrase that indicates “importance.” Alternate translation: “important” or “significant” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 3 7 hmk6 figs-ellipsis ἀλλ’ ὁ αὐξάνων, Θεός. 1 Here Paul does not directly finish the contrast between the people who plant and water and **God**. What he means is that **God** is the one who is important because he **causes the growth**. If your readers would misunderstand the meaning of this contrast, you could supply the words that Paul omits, including a word or phrase about how God is “important.” Alternate translation: “but God, who is the one who causes the growth, is the important one” or “but God is the significant one because he causes the growth” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +1CO 3 7 uutk figs-ellipsis ὁ φυτεύων…ὁ ποτίζων 1 Paul never states what it is that someone **plants** and what 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 7 jrb1 figs-hyperbole τι 1 Here, **anything** is an exaggeration the Corinthians would have understood as emphasis on how unimportant the people who plant and water are. It is as if they were nothing, as if they did not exist. Paul does not mean that they do not exist. Instead, he uses this exaggeration to show how unimportant the people who plant and water are compared to God. If your readers would misunderstand **anything**, you could use a word or phrase that indicates “importance.” Alternate translation: “important” or “significant” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 3 7 hmk6 figs-ellipsis ἀλλ’ ὁ αὐξάνων, Θεός. 1 Here Paul does not directly finish the contrast between the people who plant and water and **God**. What he means is that **God** is the one who is important, because he **causes the growth**. If your readers would misunderstand the meaning of this contrast, you could supply the words that Paul omits, including a word or phrase about how God is “important.” Alternate translation: “but God, who is the one who causes the growth, is the important one” or “but God is the significant one because he causes the growth” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 3 7 c68g figs-abstractnouns αὐξάνων 1 but God is the one who causes the growth If your language does not use an abstract noun for the idea behind **growth**, you could express the idea by using a verb such as “grow.” Alternate translation: “who makes it grow” or “who causes things to grow” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 3 8 dmfs grammar-connect-words-phrases δὲ 1 Here, **Now** introduces the next step in Paul’s argument. If your readers would misunderstand **Now**, you could leave it untranslated or use a word or phrase that introduces the next step in an argument. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 3 8 s16b figs-exmetaphor ὁ φυτεύων…καὶ ὁ ποτίζων, ἕν εἰσιν; ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται, κατὰ τὸν ἴδιον κόπον. 1 he who plants and he who waters are one Here Paul continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. The **one who plants** and the **one who waters** will receive **wages** that match the kind of **labor** they did. In the same way, those who first proclaim the gospel and those who teach more about the gospel will receive rewards from God that match the task they accomplished. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God rewards those who do so, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who invests the money and the one who manages the portfolio are one, and each will receive his own paycheck according to his own job” or “the person who introduces believers to the gospel and the person who teaches believers more about the gospel are one, and each will receive his own reward from God according to his own task” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 8 s16b figs-exmetaphor ὁ φυτεύων…καὶ ὁ ποτίζων, ἕν εἰσιν; ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται, κατὰ τὸν ἴδιον κόπον. 1 he who plants and he who waters are one Here Paul continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. The **one who plants** and the **one who waters** will receive **wages** that match the kind of **labor** they did. In the same way, those who first proclaim the gospel and those who teach more about the gospel will receive rewards from God that match the task they accomplished. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God rewards those who do so, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the person who introduces believers to the gospel and the person who teaches believers more about the gospel are one, and each will receive his own reward from God according to his own task” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 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 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. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) +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]]) -1CO 3 9 iaan figs-infostructure Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. 1 Here Paul switches from a metaphor about farming to a metaphor about building. He makes this switch without using any connecting words, and he makes the switch within one sentence. Consider whether your language would include the introduction of a new topic at the end of the previous section or at the beginning of a new section, and put **God’s building** where it would be understood as introducing a new section, including **you are** again if it would be necessary. Additionally, if your language would not begin a new section without using a connecting word or phrase, you could use such a word or phrase here. Alternate translation: “you are God’s field. In fact, you are also God’s building” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 3 9 lqg1 figs-metaphor Θεοῦ γεώργιον 1 God’s garden Here Paul concludes the farming metaphor he began in [3:6](../03/06.md). He identifies the Corinthians as a **field** that is owned by **God**. It is in this field that those who proclaim the gospel “plant” and “water” the crop. By calling the Corinthians a **God’s field**, Paul means to say that they belong to God and that they are the people among whom those who proclaim the gospel work. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “God’s portfolio” or “people who belong to God and among whom we work” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 3 9 l2fq figs-exmetaphor Θεοῦ οἰκοδομή 1 God’s building Here Paul introduces a new metaphor that compares the Corinthians to a building. This building belongs to God, and those who proclaim the gospel, including Paul, help to construct the building. He uses this metaphor and variations of it in [3:9–17](../03/09–17.md). Here, he calls the Corinthians **God’s building**, by which he means basically the same thing as when he calls them **God’s field**. They belong to God, and he and others who proclaim the gospel work among them. If your readers would misunderstand the meaning of this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “God’s movie” or “people who belong to God and among whom we work” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) -1CO 3 10 iln9 figs-activepassive τοῦ Θεοῦ τὴν δοθεῖσάν μοι 1 According to the grace of God that was given to 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 the **grace** that **was given** rather than the person doing the “giving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “that God gave me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 3 10 a69q figs-exmetaphor ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω, πῶς ἐποικοδομεῖ. 1 I laid a foundation Paul began using the metaphor of a house in [3:9](../03/09.md). Here he continues that metaphor by speaking about himself as a **wise master builder** who lays **a foundation**. By speaking in this way, he means that he is the one who first introduced them to the gospel, just like a **master builder** first lays **a foundation**. He then speaks of people who build **on** that foundation. By speaking in this way, he means that others who proclaim more about the gospel can only do this by using and continuing from the good news that Paul already proclaimed. If your readers would misunderstand this extended metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I proposed an idea for a movie as a skilled script writer, and another is filming that movie, but let each person be careful how they film that movie” or “as a wise church planter, I first proclaimed the gospel to you, and another is teaching you more about that gospel, but let each one be careful how he teaches you more” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 9 iaan figs-infostructure Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. 1 Here Paul switches from a metaphor about farming to a metaphor about building. He makes this switch without using any connecting words, and he makes the switch within one sentence. Consider whether your language would include the introduction of a new topic at the end of the previous section or at the beginning of a new section, and put **God’s building** where it would be understood as introducing a new section. Include **you are** again if it would be necessary. Additionally, if your language would not begin a new section without using a connecting word or phrase, you could use such a word or phrase here. Alternate translation: “you are God’s field. In fact, you are also God’s building” (See: [[rc://en/ta/man/translate/figs-infostructure]]) +1CO 3 9 lqg1 figs-metaphor Θεοῦ γεώργιον 1 God’s garden Here Paul concludes the farming metaphor he began in [3:6](../03/06.md). He identifies the Corinthians as a **field** that is owned by **God**. It is in this field that those who proclaim the gospel “plant” and “water” the crop. By calling the Corinthians a **God’s field**, Paul means to say that they belong to God and that they are the people among whom those who proclaim the gospel labor. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “people who belong to God and among whom we work” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 3 9 l2fq figs-exmetaphor Θεοῦ οἰκοδομή 1 God’s building Here Paul introduces a new metaphor that compares the Corinthians to a building. This building belongs to God, and those who proclaim the gospel, including Paul, help to construct the building. He uses this metaphor and variations of it in [3:9–17](../03/09–17.md). Here, he calls the Corinthians **God’s building**, by which he means basically the same thing as when he calls them **God’s field**. They belong to God, and he and others who proclaim the gospel work among them. If your readers would misunderstand the meaning of this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “people who belong to God and among whom we work” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 10 iln9 figs-activepassive τοῦ Θεοῦ τὴν δοθεῖσάν μοι 1 According to the grace of God that was given to 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 the **grace** that **was given** rather than on the person doing the “giving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “that God gave me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 3 10 a69q figs-exmetaphor ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω, πῶς ἐποικοδομεῖ. 1 I laid a foundation Paul began using the metaphor of a house in [3:9](../03/09.md). Here he continues that metaphor by speaking about himself as a **wise master builder** who lays **a foundation**. By speaking in this way, he means that he is the one who first introduced the Corinthian believers to the gospel, just like a **master builder** first lays **a foundation**. He then speaks of people who build **on** that foundation, meaning that others who proclaim more about the gospel can only do this by using and continuing from the good news that Paul already proclaimed. If your readers would misunderstand this extended metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “as a wise church planter, I first proclaimed the gospel to you, and another is teaching you more about that gospel, but let each one be careful how he teaches you more” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 10 nw8f figs-infostructure ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα 1 The phrase **as a wise master builder** could describe: (1) the way in which Paul **laid a foundation**. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “I laid a foundation as a wise master builder” (2) the specific **grace** that God gave to Paul. Alternate translation: “to be a wise master builder, I laid a foundation” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -1CO 3 10 mpxl translate-unknown σοφὸς ἀρχιτέκτων 1 Here, **master builder** refers to the person who is in charge of an entire construction project, including designing it and making sure that the building is constructing according to the design. If your readers would misunderstand **master builder**, you could use a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 3 10 mpxl translate-unknown σοφὸς ἀρχιτέκτων 1 Here, **master builder** refers to the person who is in charge of an entire construction project, including designing it and making sure that the building is constructed according to the design. If your readers would misunderstand **master builder**, you could use a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: [[rc://en/ta/man/translate/translate-unknown]]) 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 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: “This is because” or “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 In this verse, Paul continues the metaphor about houses by continuing to speak 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. Paul speaks in this way to indicate that the message about **Jesus Christ** that he proclaimed to them 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 non-figuratively. Alternate translation: “no one can write a script other than the one that has already been written, that is, Jesus Christ” or “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 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]]) -1CO 3 11 yh1f ὅς ἐστιν Ἰησοῦς Χριστός. 1 If you use the second alternate translation, you may need to add period before it. Alternate translation: “which is Jesus Christ” or “That foundation is Jesus Christ” +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 non-figuratively. 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 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]]) +1CO 3 11 yh1f ὅς ἐστιν Ἰησοῦς Χριστός. 1 If you use the second alternate translation, you may need to change the comma to a period before it. Alternate translation: “which is Jesus Christ” or “That foundation is Jesus Christ” 1CO 3 11 azm0 figs-metonymy Ἰησοῦς Χριστός 1 Here Paul uses the words translated **Jesus Christ** to refer to the message he proclaimed to them about **Jesus Christ**. If your readers would misunderstand **Jesus Christ**, you could include a word or phrase that refers to Paul’s message about **Jesus Christ**. Alternate translation: “the good news about Jesus Christ” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 3 12 nuza grammar-connect-words-phrases δέ 1 Here, **Now** introduces the next step in Paul’s argument. If your readers would misunderstand **Now**, you could leave it untranslated or use a word or phrase that introduces the next step in an argument. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 3 12 nbu2 figs-exmetaphor εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην 1 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw Here Paul continues the metaphor about building a house. He compares those who teach more about the gospel with builders who construct a house on its foundation. These builders can use a variety of different materials to construct the house, and Paul lists six. The first three, **gold, silver, precious stones**, are more durable, while the last three, **wood, hay, straw**, are less durable. It is clear that Paul is interested in durability because of the next verse, where he states that all of these materials will be tested with fire ([3:13](../03/13.md)). By speaking this way, he indicates that those who proclaim more about the gospel can teach things that are more or less true and acceptable to God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “if anyone films the movie with expensive and sturdy cameras and film or with cheap and fragile cameras and film” or “if anyone teaches you more about the gospel with words that are acceptable to God or words that are not acceptable to God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) +1CO 3 12 nbu2 figs-exmetaphor εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην 1 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw Here Paul continues the metaphor about building a house. He compares those who teach about the gospel with builders who construct a house on its foundation. These builders can use a variety of different materials to construct the house, and Paul lists six. The first three, **gold, silver, precious stones**, are more durable, while the last three, **wood, hay, straw**, are less durable. It is clear that Paul is interested in durability, because of the next verse, where he states that all of these materials will be tested with fire ([3:13](../03/13.md)). By speaking this way, he indicates that those who proclaim more about the gospel can teach things that are more or less true and acceptable to 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 acceptable to God or words that are not acceptable to God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 12 f8oa grammar-connect-condition-fact εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον 1 Here Paul uses a conditional **if**, but he does not think that this is a hypothetical situation or something that is likely not true. Instead, Paul thinks that people are “building” on the foundation, and he wants to talk about how they are doing so. Additionally, the “then” part of the **if** statement does not begin until the next verse. If your readers would misunderstand this form and structure, you could rephrase the condition into a circumstance or an assumption. Alternate translation: “whenever people build on the foundation, using” or “when anyone builds on the foundation” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 3 12 tzgf translate-unknown χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 1 These six things are all materials that could be used in constructing buildings. The first three will survive if the building catches on fire, but the last three will not (for the fire, see [3:13–15](../03/13–15.md)). In your culture, you may not use all of these materials for constructing buildings. In that case, you could include just some of these materials or include materials that you do use for constructing buildings in your culture, making sure to include some materials will not burn up and others that will burn up. Alternate translation: “steel, concrete, lumber, or cloth” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 3 13 ndu3 figs-exmetaphor ἑκάστου τὸ ἔργον φανερὸν γενήσεται; ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται; καὶ ἑκάστου τὸ ἔργον, ὁποῖόν ἐστιν, τὸ πῦρ αὐτὸ δοκιμάσει 1 For it will be revealed in fire. The fire will test the quality of what each one had done Here Paul continues the metaphor about building a house. He speaks as if **the day** of God’s judgment is like a fire that **will test** the building and show what kind of building materials the builders used. Paul speaks in this way to illustrate how God’s judgment will reveal whether what those who proclaim more about the gospel teach is pleasing to him or not. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the work of each one will become evident, for opening night will display it; for opening night always draws critics, and the critics will test of what value is the work of each one” or “the truth of what each one has taught you will become evident, for God will show how true it is when he comes to judge everyone; when he comes, he will judge everyone, and his judgment will reveal whether what each person has taught is true or not” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) @@ -1273,7 +1273,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 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 is **disqualified**, rather than the person doing the “disqualifying.” If you must state who does the action, Paul implies that “God” does 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 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 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 is 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]]) @@ -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 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 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. 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 verse, 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 understand 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 non-figurative 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

## 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 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. 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 verse, 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 understand 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 non-figurative 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 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]]) @@ -2432,7 +2432,7 @@ 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 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 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

## 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]]) 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]])