From 710f8a366dc830ffb1b4770a126bb335ed514124 Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Thu, 7 Jul 2022 20:16:49 +0000 Subject: [PATCH] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 50 ++++++++++++++++++++++++------------------------ 1 file changed, 25 insertions(+), 25 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f9cc22b0d4..030bd4da0e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1620,7 +1620,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 6 eth3 figs-explicit τὰ πάντα ἐν πᾶσιν 1 who is working all things in everyone Here, **all things in everyone** could refer: (1) specifically to **all** gifts, ministries, and workings that God **works** in **everyone** who believes. Alternate translation: “each of these things in each person” (2) generally to how God **works all things** in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 7 x7mv figs-activepassive ἑκάστῳ…δίδοται 1 to each one is given If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than the one who gives them. If you must state who did the action, Paul implies that “God” did it (see [12:6](../12/06.md))). Alternate translation: “to each one God gives” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 7 zyqc figs-abstractnouns ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given If your language does not use an abstract noun for the idea behind **display**, you could express the idea by using a verb such as “display” or “manifest.” Alternate translation: “how they display the Spirit” or “how they manifest the power of the Spirit” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 7 j2rf figs-possession ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given Here, Paul uses the possessive form to indicate how **the Spirit** is revealed by **the outward display**. If your readers would misunderstand that **the outward display** is a revelation of **the Spirit**, you could express the idea with a verbal phrase. Alternate translation: “the ability to outwardly display the Spirit” or “a way to outwardly display the Spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 12 7 j2rf figs-possession ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given Here Paul uses the possessive form to indicate how **the Spirit** is revealed by **the outward display**. If your readers would misunderstand that **the outward display** is a revelation of **the Spirit**, you could express the idea with a verbal phrase. Alternate translation: “the ability to outwardly display the Spirit” or “a way to outwardly display the Spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 12 7 rd8z figs-abstractnouns πρὸς τὸ συμφέρον 1 to each one is given If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit” or “help.” Alternate translation: “in order to benefit everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 8 c9ak figs-activepassive ᾧ μὲν…διὰ τοῦ Πνεύματος δίδοται 1 to one is given by the Spirit a word If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize what **is given** over who gives it. If you must state who did the action, Paul implies that “God” or **the Spirit** did it. Alternate translation: “the Spirit gives to one” or “God gives to one through the Spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 8 i6n9 writing-pronouns ᾧ…ἄλλῳ 1 to one is given by the Spirit a word While Paul specifically refers to **one** and to **another**, he is not speaking about just two people. Rather, he is using this form to give two examples. If your readers would misunderstand that Paul is using two examples here, you could use a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to certain people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) @@ -1708,7 +1708,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 23 rn4p figs-abstractnouns εὐσχημοσύνην περισσοτέραν ἔχει 1 our unpresentable members If your language does not use an abstract noun for the idea behind **dignity**, you could express the idea by using a verb such as “dignify” or an adjective such as “presentable.” Alternate translation: “are more dignified” or “are more presentable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 24 lxj8 figs-explicit τὰ…εὐσχήμονα ἡμῶν 1 our unpresentable members Here, **presentable members** contrasts with the “unpresentable members” in [12:23](../12/23.md). These **presentable members** are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If your readers would misunderstand **presentable members**, you could use a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “non-private parts” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 24 qe2n figs-ellipsis οὐ χρείαν ἔχει 1 our unpresentable members Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (see [12:23](../12/23.md)). If your readers would misunderstand **do not have need** without further explanation, you could refer back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 12 24 ik7r figs-metaphor συνεκέρασεν τὸ σῶμα 1 our unpresentable members Here, Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If your readers would misunderstand **combined the body together**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 24 ik7r figs-metaphor συνεκέρασεν τὸ σῶμα 1 our unpresentable members Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If your readers would misunderstand **combined the body together**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 24 mqcu figs-genericnoun τὸ σῶμα 1 our unpresentable members Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 12 24 gg2h figs-explicit τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understand this clause to mean that God is the one who created the body so that what Paul has already stated in [21:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 24 sbnd figs-abstractnouns τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν 1 our unpresentable members If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using a verb such as “honor” or an adjective such as “honorable.” Alternate translation: “honoring more what is honored less” or “making honorable what is less honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -1725,7 +1725,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 27 gul0 translate-unknown μέλη ἐκ μέρους 1 Now you are Here, **individually** refers to how specific people are **members** of the **body of Christ**. In other words, discrete people can each be considered a “member”. If your readers would misunderstand **individually**, you could use a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “each one of you is a member of it” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 28 n04s writing-pronouns οὓς 1 first apostles Here, **some** refers to the specific people who have the gifts listed in the rest of this verse. If your readers would misunderstand **some**, you could clarify that it refers to the people who have the gifts or titles he gives in the list. Alternate translation: “people to specifically function” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 28 ft5q translate-ordinal πρῶτον…δεύτερον…τρίτον 1 first apostles If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “one, … two, … three,” (See: [[rc://en/ta/man/translate/translate-ordinal]]) -1CO 12 28 ll3s ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων 1 first apostles Here, Paul could use the numbers and **then** to indicate: (1) that he listed these things in the order in which he thought of them. In this case, there is no special significance to the numbers, and Paul stopped numbering items because he kept listing things after he said **then**. Alternate translation: “church. This includes first apostles, second prophets, third teachers, then miracles, then gifts of healing” (2) that the items are listed in order of importance or authority until Paul starts using **then**. This means that **apostles**, **prophets**, and **teachers** have special importance or authority in that order. Alternate translation: “church. Most important are apostles, second are prophets, and third are teachers. Then there are miracles, gifts of healing” (3) that the items are listed in the order in which God uses them in the church, up until Paul starts using **then**. Alternate translation: “church, which first requires apostles, second prophets, and third teachers. Then God gives miracles, gifts of healing” +1CO 12 28 ll3s ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων 1 first apostles Here Paul could use the numbers and **then** to indicate: (1) that he listed these things in the order in which he thought of them. In this case, there is no special significance to the numbers, and Paul stopped numbering items because he kept listing things after he said **then**. Alternate translation: “church. This includes first apostles, second prophets, third teachers, then miracles, then gifts of healing” (2) that the items are listed in order of importance or authority until Paul starts using **then**. This means that **apostles**, **prophets**, and **teachers** have special importance or authority in that order. Alternate translation: “church. Most important are apostles, second are prophets, and third are teachers. Then there are miracles, gifts of healing” (3) that the items are listed in the order in which God uses them in the church, up until Paul starts using **then**. Alternate translation: “church, which first requires apostles, second prophets, and third teachers. Then God gives miracles, gifts of healing” 1CO 12 28 al4j figs-explicit ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν 1 first apostles When Paul stops using numbers in his list, he also stops using titles for people and instead names the gifts they have. However, the questions in the next two verses ([12:29–30](../12/29.md)) show that Paul wants the Corinthians to think about these gifts as belonging to specific people. If your readers would be confused by the change from titles to gifts, you could explicitly connect these gifts with the people who perform them. Alternate translation: “then people who perform miracles, then those with gifts of healing, those who help, those who administer, and those who speak various kinds of tongues” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 28 unh1 translate-unknown ἀντιλήμψεις 1 those who provide helps Here, **helps** could refer to: (1) acts that help other people. Alternate translation: “helpful deeds” (2) service that **helps** the church, which would include administrative work and distributing aid to those in need. Alternate translation: “supporting the church” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 28 hoxw figs-abstractnouns κυβερνήσεις 1 those who provide helps If your language does not use an abstract noun for the idea behind **administration**, you could express the idea by using an adjective such as “administrative” or a verb such as “lead” or “direct.” Alternate translation: “administrative skills” or “the ability to lead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -1880,7 +1880,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 12 f6vn figs-idiom ζητεῖτε ἵνα περισσεύητε 1 try to excel in the gifts that build up the church Here, **seek that you would abound** refers to desiring to have more of something. If your readers would misunderstand this construction, you could use a comparable phrase that indicates a desire to have or do more. Alternate translation: “desire to overflow with them” or “endeavor to gain more of them” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 12 di2n figs-possession πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας 1 try to excel in the gifts that build up the church Here Paul uses the possession form to speak about **building up** that affects the **church**. If your readers would misunderstand this form, you could express the idea by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you can build up the church” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 12 j1h7 figs-metaphor τὴν οἰκοδομὴν 1 try to excel in the gifts that build up the church Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 14 13 dsve figs-imperative ὁ λαλῶν γλώσσῃ, προσευχέσθω 1 interpret Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 13 dsve figs-imperative ὁ λαλῶν γλώσσῃ, προσευχέσθω 1 interpret Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 13 j87g figs-genericnoun ὁ λαλῶν γλώσσῃ 1 interpret Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 13 yjos figs-ellipsis διερμηνεύῃ 1 interpret Here Paul omits what the person is going to **interpret** since he already stated it in the previous clause (**a tongue**). If you need to specify what the person will **interpret**, you could include a reference to the **tongue** here. Alternate translation: “he might interpret it” or “he might interpret what he said in the tongue” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 13 a378 figs-gendernotations διερμηνεύῃ 1 interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -1897,7 +1897,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 16 crew figs-explicit εὐλογῇς πνεύματι 1 you praise God … you are giving thanks … you are saying Here Paul is speaking about someone who is using **the spirit** only and not the “mind” to speak in “tongues.” If your readers would misunderstand that this is what Paul is talking about, you could state it more explicitly. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 gi1q πνεύματι 1 you praise God … you are giving thanks … you are saying Just as in [4:14–15](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the mind but that is not somehow superior or closer to God. Alternate translation: “with your inner spiritual being” or “with your heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “by the power of the Holy Spirit” or “as the Holy Spirit directs your inner spiritual being” 1CO 14 16 r4w5 figs-rquestion ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν? 1 how will the outsider say “Amen” … saying? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here, Paul speaks as if there was a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here Paul speaks as if there was a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 16 g36b figs-genericnoun ὁ ἀναπληρῶν 1 how will the outsider say “Amen” … saying? Paul is speaking of people who “fill” **the place of the ungifted** in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who fills” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 16 j3e3 translate-unknown τοῦ ἰδιώτου 1 the ungifted Here, **the ungifted** could refer to: (1) any person who does not understand the “tongue” in the person is speaking. Alternate translation: “of the one who does not understand tongues” or “of the uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “of the outsider” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 16 ev63 figs-explicit ἐρεῖ, τὸ ἀμήν, ἐπὶ 1 say “Amen” Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If your readers would misunderstand **Amen** or why people would say it, you could express the idea by using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1921,7 +1921,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 21 mbkb writing-quotations ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, In Paul’s culture, **it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Isaiah” (see [Isaiah 28:11–12](isa/28/11.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “It can be read in the law” or “In the law, the book of Isaiah says” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 14 21 up8a figs-explicit ἐν τῷ νόμῳ 1 In the law it is written, Here, **law** refers to all of the scriptures of Israel that we call the Old Testament. It does not refer just to the first five books or to books that have “laws.” If your readers would misunderstand **law**, you could use a term that refers more clearly to the Old Testament. Alternate translation: “In the scriptures” or “In the Israelites’ sacred book” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 21 f5gp figs-quotations γέγραπται, ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων, λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος 1 In the law it is written, If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that by people of other tongues and by the lips of strangers God will speak to this people, but not even in this way will they hear him. So says the Lord” (See: [[rc://en/ta/man/translate/figs-quotations]]) -1CO 14 21 l9xz figs-parallelism ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων 1 By men of strange tongues and by the lips of strangers Here, Paul quotes two phrases that mean basically the same thing. In Paul’s culture, poetry often included repetition of the same idea in different words. If your readers would not recognize this as poetry, and if they would misunderstand why Paul repeats the same idea, you could combine these two phrases into one. Alternate translation: “By strangers of other tongues” (See: [[rc://en/ta/man/translate/figs-parallelism]]) +1CO 14 21 l9xz figs-parallelism ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων 1 By men of strange tongues and by the lips of strangers Here Paul quotes two phrases that mean basically the same thing. In Paul’s culture, poetry often included repetition of the same idea in different words. If your readers would not recognize this as poetry, and if they would misunderstand why Paul repeats the same idea, you could combine these two phrases into one. Alternate translation: “By strangers of other tongues” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 21 trh3 figs-metonymy ἑτερογλώσσοις 1 By men of strange tongues and by the lips of strangers Here, **tongues** refers to words that people speak with their **tongues**. It primarily refers here to foreign languages, not primarily to unknown languages spoken in Christian worship. If your readers would misunderstand **tongues**, you could use a word or phrase that refers to foreign languages. Alternate translation: “by people of other languages” or “people who speak different languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 14 21 q6ku figs-metonymy χείλεσιν ἑτέρων 1 By men of strange tongues and by the lips of strangers Here, **lips** refers to words that people speak with their **lips**. If your readers would misunderstand **lips**, you could use a word or phrase that refers to what people say. Alternate translation: “the words of strangers” or “the speech of strangers” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 14 21 s7uu figs-explicit τῷ λαῷ τούτῳ 1 By men of strange tongues and by the lips of strangers The Corinthians would have understood **this people** to refer to the people of Israel. If your readers would not make this inference, you could indicate it explicitly. Alternate translation: “to the people of Israel” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1939,7 +1939,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 23 xiiq translate-unknown μαίνεσθε 1 would they not say that you are insane? People who are **insane** act in ways that are not normal or acceptable. Often these ways are dangerous, strange, or irrational. If your readers would misunderstand **insane**, you could use a word or phrase that identifies people who are acting in irrational and strange ways. Alternate translation: “you are out of your minds” or “you are mad” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 23 fa7i figs-123person μαίνεσθε 1 would they not say that you are insane? Here, **you** refers back to **the whole church** and **they** who **speak in tongues**. Paul switches from third person to second person to apply the hypothetical situation to the Corinthians. If your readers would misunderstand this switch, you could use second person earlier in the verse or use the third person here. Alternate translation: “the church is insane” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 24 mm3e figs-hypo ἐὰν…πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται 1 he would be convicted by all and examined by all Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all would prophesy**, and he implies that the whole church is together for this hypothetical situation, just like for the last one (see [14:23](../14/23.md)). Then, he wants them to imagine what would happen if **some unbeliever** or **ungifted person** is present and hears **all** prophesying. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that they all would prophesy. Suppose that some unbeliever or ungifted person comes in. In that situation, he is convicted” (See: [[rc://en/ta/man/translate/figs-hypo]]) -1CO 14 24 feby figs-123person πάντες προφητεύωσιν 1 he would be convicted by all and examined by all Here, Paul uses the third person because he is again using a hypothetical situation. However, he wants the Corinthians to apply this hypothetical situation to themselves. If your readers would misunderstand that **they** applies to the Corinthians, you could use the second person instead. Alternate translation: “you all would prophesy” (See: [[rc://en/ta/man/translate/figs-123person]]) +1CO 14 24 feby figs-123person πάντες προφητεύωσιν 1 he would be convicted by all and examined by all Here Paul uses the third person because he is again using a hypothetical situation. However, he wants the Corinthians to apply this hypothetical situation to themselves. If your readers would misunderstand that **they** applies to the Corinthians, you could use the second person instead. Alternate translation: “you all would prophesy” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 14 24 d5vi translate-unknown ἰδιώτης 1 he would be convicted by all and examined by all Here, just as in [14:23](../14/23.md), **ungifted** could refer to: (1) any person who does not understand the tongues that the other people are speaking. Alternate translation: “person who does not understand tongues” or “uninitiated person” (2) a person who is not part of the Christian group. Alternate translation: “outsider” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 24 ihkk figs-go εἰσέλθῃ 1 he would be convicted by all and examined by all Your language may say “might go in” rather than **might come in** in this situation. Use whatever form is natural. Alternate translation: “might go in” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 14 24 xxy5 figs-parallelism ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all Here Paul uses the same words and structure twice, only changing the verb. He does this to emphasize how the “prophecy” affects the **unbeliever or ungifted person**. If your language does not use repetition for emphasis, and if your readers might be confused why Paul repeats himself, you could combine these two clauses into one. Alternate translation: “he is confronted by all” or “he is convicted and examined by all” (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -1952,7 +1952,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 25 q5ee figs-gendernotations αὐτοῦ…πρόσωπον, προσκυνήσει 1 he would fall on his face and worship God Although **his** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **his** and **he**, you could use non-gendered words or refer to both genders. Alternate translation: “his or her … {his or her} face, he or she will worship” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 25 tou0 figs-quotations ἀπαγγέλλων, ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστιν 1 he would fall on his face and worship God If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “declaring that God is really among you” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 14 26 bv9k figs-rquestion τί οὖν ἐστιν, ἀδελφοί? 1 What is tp be then, brothers? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If your readers would misunderstand this question, you could express the idea by using a word or phrase that introduces a conclusion or a clarification. Alternate translation: “This is what it is, brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 14 26 f8ai figs-explicit τί οὖν ἐστιν 1 What is tp be then, brothers? Here, Paul could be asking this question about: (1) what his argument means for the Corinthians. Alternate translation: “What then do I mean” (2) what the Corinthians should be doing. Alternate translation: “What then should you do” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 14 26 f8ai figs-explicit τί οὖν ἐστιν 1 What is tp be then, brothers? Here Paul could be asking this question about: (1) what his argument means for the Corinthians. Alternate translation: “What then do I mean” (2) what the Corinthians should be doing. Alternate translation: “What then should you do” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 26 b79h figs-gendernotations ἀδελφοί 1 What is tp be then, brothers? Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 26 qgao writing-pronouns ἕκαστος 1 What is tp be then, brothers? Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **when you come together**. If your readers would misunderstand **each one**, you could use a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “any one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm, or a teaching, or a revelation, or a tongue, or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) @@ -1985,7 +1985,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 30 zd6m grammar-connect-condition-hypothetical ἐὰν 1 if a revelation is given to another Here Paul uses **if** to introduce a true possibility. He means that **something** might be **revealed to another**, or it might not. He specifies the result for **something is revealed to another**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “when” or “suppose.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 14 30 sl1q figs-activepassive ἄλλῳ ἀποκαλυφθῇ καθημένῳ 1 if a revelation is given to another If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to keep the focus on the “revelation” and the person who receives it. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “another who is sitting there receives a revelation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 30 lcmf figs-explicit ἄλλῳ…καθημένῳ 1 if a revelation is given to another Here, **sitting** implies that the person is participating in the worship when the believers gather together. It further implies that the person is not the one speaking since the speaker would stand in Paul’s culture. If your readers would not make these inferences, you could state them explicitly. Alternate translation: “to another who is sitting and listening” or “to another worshiper who is listening” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 30 e2m4 figs-imperative ὁ πρῶτος σιγάτω 1 if a revelation is given to another Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 30 e2m4 figs-imperative ὁ πρῶτος σιγάτω 1 if a revelation is given to another Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 30 i3m1 writing-pronouns ὁ πρῶτος 1 if a revelation is given to another Here, **the first** refers back to one of the “two or three prophets” in [14:29](../14/29.md). It identifies the person who is speaking while **another** is **sitting there**. If your readers would misunderstand **the first**, you could use a word or phrase that identifies the person who is speaking while **something is revealed to another**. Alternate translation: “the one currently prophesying” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 31 oytt grammar-connect-logic-result γὰρ 1 prophesy one by one Here, **For** introduces the reason why Paul wants “the first” speaker to “be silent” when another receives a revelation (see [14:30](../14/30.md)): if they do what he asks, **all are able to prophesy**. If your readers would misunderstand **For**, you could use a word that introduces a reason for a command. Alternate translation: “Do that because, in this way,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 14 31 gtsp figs-explicit πάντες 1 prophesy one by one Here Paul does not state who **all** are. He implies that **all** refers to everyone who receives a revelation from God (see [14:30](../14/30.md)). He does not have in mind every single believer who gathers together. If your readers would not infer this information, you could state it explicitly. Alternate translation: “all who receive a revelation” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -2010,7 +2010,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 34 nszq figs-extrainfo καθὼς καὶ ὁ νόμος λέγει 1 let be silent Here Paul does not specify what he means by **law**. It could refer to [Genesis 3:16](../../gen/03/16.md). However, it may just be a more general reference to the first five books of the Old Testament (the “Pentateuch”) or to the entire Old Testament (as Paul uses **law** in [14:21](../14/21.md)). If possible, do not clarify what meaning of **law** Paul had in mind, since he does not identify exactly what he means by **law**. Alternate translation: “just as also God’s commandments say” or “just as also the scriptures say” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 35 orcw grammar-connect-condition-hypothetical εἰ 1 let be silent Here Paul uses **if** to introduce a true possibility. He means that they might **desire to learn anything**, or they may not. He specifies the result for **if they desire to learn anything**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “suppose.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 14 35 tzao figs-explicit τι μαθεῖν θέλουσιν 1 let be silent Here Paul does not state what the “women” or “wives” might **desire to learn** about. He could imply that they want **to learn** more and **ask** questions about: (1) what their husbands have said **in church**. Alternate translation: “they desire to learn anything about what their husbands have said” (2) what anyone has said in **in church**. Alternate translation: “they desire to learn about what someone said” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 35 hx7r figs-imperative ἐπερωτάτωσαν 1 let be silent Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 35 hx7r figs-imperative ἐπερωτάτωσαν 1 let be silent Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 35 a1dt figs-extrainfo αἰσχρὸν…ἐστιν 1 let be silent Here Paul does not express for whom this behavior is **disgraceful**. He almost certainly means that it brings “disgrace” on the woman and probably her family too. It may also bring “disgrace” on the whole group of believers. If possible, use an expression that is general enough to capture any or all of these ideas. Alternate translation: “it is shameful” or “it brings shame” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 35 fqot figs-explicit γυναικὶ 1 let be silent Here, just as in [14:34](../14/34.md), **woman** could refer to: (1) any married **woman** (and possibly any **woman** with close male relatives). In support of this view is the reference to **{their} own husbands** in this verse. Alternate translation: “for a wife” (2) any **woman** in general. Alternate translation: “for any woman” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 35 sj8l figs-metaphor ἐν ἐκκλησίᾳ 1 let be silent Here, **in church** is a spatial metaphor that speaks of the **church** as if it were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gathering of believers who meet to worship God. If your readers would misunderstand **in church**, you could clarify that **church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “in the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -2029,7 +2029,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 38 ilzx grammar-connect-condition-fact εἰ…τις ἀγνοεῖ 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 38 m1lx ἀγνοεῖ, ἀγνοείτω 1 he should acknowledge Here, **ignorant** could refer to: (1) the opposite of “acknowledge” in the last verse ([14:37](../14/37.md)), that is, not accepting the authority of something or someone. Alternate translation: “does not acknowledge this, let him not be acknowledged” (2) not knowing that something is true. Alternate translation: “does not know this, let him continue not to know” 1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a “command of the Lord.” If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 38 nxo7 figs-explicit ἀγνοείτω 1 he should acknowledge Here Paul does not state who is letting **him be ignorant**. He could mean: (1) that the Corinthians should **let him be ignorant**. Alternate translation: “you should let him be ignorant” (2) that God lets **him be ignorant**. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 38 cwbs translate-textvariants ἀγνοείτω 1 he should acknowledge In Paul’s language, **let him be ignorant** and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have **let him be ignorant**. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) @@ -2037,7 +2037,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 39 jvr7 τὸ λαλεῖν…γλώσσαις 1 do not forbid anyone from speaking in tongues Alternate translation: “speaking in tongues” 1CO 14 40 d7ia figs-activepassive πάντα…γινέσθω 1 But let all things be done properly and in order If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” **all things**, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 14 40 mrnf figs-imperative πάντα…γινέσθω 1 But let all things be done properly and in order Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 40 mrnf figs-imperative πάντα…γινέσθω 1 But let all things be done properly and in order Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 40 y5wb translate-unknown εὐσχημόνως 1 But let all things be done properly and in order Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If your readers would misunderstand **properly**, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 40 yh07 translate-unknown κατὰ τάξιν 1 But let all things be done properly and in order Here, **in order** refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand **in order**, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 intro abci 0 # 1 Corinthians 15 General Notes

## Structure and Formatting

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

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

## Special Concepts in this Chapter

### Denying the resurrection

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

### The resurrection of the body

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

### Adam and Christ

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

### “Natural” and “spiritual” bodies

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

## Important Figures of Speech in this Chapter

### Falling asleep

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

### Parallelisms

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

### Rhetorical questions

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

### Hypothetical arguments

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

### Farming analogy

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

## Other Possible Translation Difficulties in this Chapter

### Son subordinated to Father?

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

### “Body” in the singular

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

### Common sayings

In [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -2145,7 +2145,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 18 tnfe grammar-connect-words-phrases ἄρα καὶ 1 your faith is in vain and you are still in your sins Here, **then also** introduces another inference from the hypothetical statement “if Christ has not been raised” in [15:17](../15/17.md). If your readers would misunderstand that **then also** connects to the beginning of the previous verse, you could restate the premise from that verse. Alternate translation: “Again, if Christ has not been raised, then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 18 ljgd figs-hypo ἄρα καὶ οἱ κοιμηθέντες ἐν Χριστῷ ἀπώλοντο 1 your faith is in vain and you are still in your sins Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to continue to imagine that **Christ has not been raised** ([15:17](../15/17.md)). In this situation, **those who have fallen asleep in Christ have perished**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Again, in this situation, also those who have fallen asleep in Christ have perished” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 18 ej91 figs-euphemism οἱ κοιμηθέντες 1 your faith is in vain and you are still in your sins Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If your readers would misunderstand **those who have fallen asleep**, you could use a different polite way of referring to those who have died, or you could express the idea non-figuratively. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -1CO 15 18 jb0k figs-metaphor ἐν Χριστῷ 1 your faith is in vain and you are still in your sins Here, Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 18 jb0k figs-metaphor ἐν Χριστῷ 1 your faith is in vain and you are still in your sins Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 18 stvz ἀπώλοντο 1 your faith is in vain and you are still in your sins Here, **have perished** could indicate that **those who have fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” 1CO 15 19 d9nq figs-hypo εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to to imagine that **only in this life** do **we have hope in Christ**, which he means that there is no **hope** for resurrection. In this situation, **of all people we are most pitiful**. Use a natural way in your language to speak about a hypothetical situation. Alternate translation: “Imagine that only in this life we have hope in Christ. In this situation, of all people we are most pitiful” (See: [[rc://en/ta/man/translate/figs-hypo]]) 1CO 15 19 fv8e grammar-connect-condition-contrary εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον 1 of all people Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **in this life** we really do **have hope in Christ**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if only in this life did we actually have hope in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) @@ -2165,7 +2165,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις -1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include in the first clause (as the ULT does) or in both clauses. Alternate translation: “death {is} by a man, by a man also {is} the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 15 21 gf8p figs-abstractnouns ἀνάστασις νεκρῶν 1 by a man also came the resurrection of the dead If your language does not use an abstract noun for the idea behind **resurrection**, you could express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 21 wnsi figs-nominaladj νεκρῶν 1 by a man also came the resurrection of the dead Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here, Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 22 o8r6 translate-names τῷ Ἀδὰμ 1 the firstfruits **Adam** is the name of man, the first man who lived. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 15 22 no6k figs-pastforfuture ἀποθνῄσκουσιν 1 the firstfruits Here Paul uses the present tense of **die** to indicate what is generally true. If your language does not use the present tense for what is generally true, you could use whatever tense is most natural. Alternate translation: “will die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 15 22 xkb3 figs-activepassive πάντες ζῳοποιηθήσονται 1 the firstfruits If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all**, who **will be made alive**, rather than the one making them **alive**. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will make all alive” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -2187,7 +2187,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 24 ksjs πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If your readers would misunderstand why Paul uses **all** with only two of the three items, you could use one **all** to modify the whole list, or you could repeat **all** with teach item. Alternate translation: “all rule, and all authority and power” or “all rule and all authority and all power” 1CO 15 25 phrn grammar-connect-words-phrases γὰρ 1 until he has put all his enemies under his feet Here, **For** introduces Paul’s explanation of how Christ “abolishes all rule and all authority and power” ([15:24](../15/24.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces further explanation. Alternate translation: “Specifically,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 15 25 oeko figs-explicit δεῖ…αὐτὸν βασιλεύειν 1 until he has put all his enemies under his feet Here Paul does not explain why Christ **must** reign. He implies that it is because this is what God the Father has decided. If your readers would misunderstand what **must** implies, you could express the idea explicitly. Alternate translation: “God chose that Christ will reign” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here, Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put all the enemies under his feet**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If your readers would misunderstand **put all the enemies under his feet**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 25 vnxs writing-pronouns θῇ 1 until he has put all his enemies under his feet Every **he** and **his** in this verse refers to Christ except for perhaps this one. Here, **he** could refer to: (1) Christ, who puts his own **enemies under his feet**. Alternate translation: “he himself has put” (2) God (the Father), who puts **enemies under** Christ’s **feet**. Alternate translation: “God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 15 25 dag1 figs-possession τοὺς ἐχθροὺς 1 until he has put all his enemies under his feet Here, **the enemies** refers most specifically to the enemies of Christ, but it may also include the enemies of believers. If your readers would misunderstand that **the enemies** refers to the **enemies** of Christ and his people, you could use an appropriate possessive form here. Alternate translation: “his enemies” or “his and believers’ enemies” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 15 26 x49h figs-personification ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος 1 The last enemy to be destroyed is death Here Paul speaks about **death** as if it were a person who was an **enemy** of Christ and believers. By speaking in this way, Paul identifies the fact that people die as something that does not fit with Christ’s full rule. If your readers would misunderstand **death** as an **enemy**, you could refer more generally to how **death** is in opposition to Christ and believers. Alternate translation: “the last thing that defies Christ to be abolished: death” (See: [[rc://en/ta/man/translate/figs-personification]]) @@ -2203,7 +2203,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 27 gspq figs-quotations εἴπῃ ὅτι πάντα ὑποτέτακται 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Make sure that it is clear that Paul is repeating **he has put everything** from the previous quote so that he can comment on it. Alternate translation: “it says that he has put everything” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 15 27 bvxd figs-idiom δῆλον ὅτι 1 he has put everything under his feet Here, **{it is} clear** indicates that someone is pointing out something that is or should be obvious. In other words, the author does not need to argue for what is **clear** and can instead just point it out. If your readers would misunderstand **{it is} clear**, you could use a comparable word or phrase that introduces something obvious. Alternate translation: “you can tell that” or “{it is} obvious that” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 27 lzex figs-explicit τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα 1 he has put everything under his feet Here the Corinthians would have known that **the one who put everything** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “the one who put everything in subjection to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 15 27 p2m3 translate-unknown ἐκτὸς 1 he has put everything under his feet Here, **excepted** identifies something as an “exception” to a general rule or statement. Here, Paul means that **the one who put everything** is not included in **everything**. If your readers would misunderstand **{is} excepted**, you could use a word or phrase that identifies an exception. Alternate translation: “is not included” or “is not subjected” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 15 27 p2m3 translate-unknown ἐκτὸς 1 he has put everything under his feet Here, **excepted** identifies something as an “exception” to a general rule or statement. Here Paul means that **the one who put everything** is not included in **everything**. If your readers would misunderstand **{is} excepted**, you could use a word or phrase that identifies an exception. Alternate translation: “is not included” or “is not subjected” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 28 xm8u figs-activepassive ὑποταγῇ…τὰ πάντα 1 all things are subjected to him If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all things** that are **subjected**, rather than the one doing the “subjecting.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has subjected all things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 28 im2j guidelines-sonofgodprinciples ὁ Υἱὸς 1 the Son Paul here refers to God **the Son** as opposed to God “the Father,” whom he referred to in [15:24](../15/24.md). Use a translation that clearly refers to God **the Son**. Alternate translation: “God’s Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) 1CO 15 28 a1cd figs-activepassive καὶ αὐτὸς ὁ Υἱὸς, ὑποταγήσεται 1 the Son himself will be subjected If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the Son** who is **subjected**, rather than the one doing the “subjecting.” If you must state who does the action, Paul could imply that: (1) the **Son** does it to himself. Alternate translation: “the Son will also subject himself” (2) “God” does it. Alternate translation: “God will subject the Son himself also” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -2233,7 +2233,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 31 d51t νὴ τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Here, **by** introduces a person or thing that a person swears **by** to prove the truth of a claim. If your readers would misunderstand **by**, you could use a word or phrase that introduces an oath or a strong claim to truth. Alternate translation: “which is as true as the boasting in you” or “which I promise is as true as the boasting in you” 1CO 15 31 v5iv τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Alternate translation: “my boasting about you” 1CO 15 31 znl3 figs-gendernotations ἀδελφοί 1 my boasting in you, brothers, which I have in Christ Jesus our Lord Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 15 31 p3ym figs-metaphor ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν 1 my boasting in you Here, Paul uses the spatial metaphor **in Christ Jesus our Lord** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies Paul’s **boasting** as something that only matters or is valid in his union with Christ. Alternate translation: “in union with Christ Jesus our Lord” or “because I am united to Christ Jesus our Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 31 p3ym figs-metaphor ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν 1 my boasting in you Here Paul uses the spatial metaphor **in Christ Jesus our Lord** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies Paul’s **boasting** as something that only matters or is valid in his union with Christ. Alternate translation: “in union with Christ Jesus our Lord” or “because I am united to Christ Jesus our Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 32 q6mb figs-rquestion εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος? 1 What do I gain … if I fought with beasts at Ephesus … not raised Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “there is no profit.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 15 32 vgax figs-idiom τί μοι τὸ ὄφελος 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **the profit to me** refers to something that is good for Paul. If your readers would misunderstand **the profit to me**, you could use a comparable word or phrase that refers to something that is good or beneficial for someone. Alternate translation: “What good is it to me” or “How does it benefit me” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 15 32 ghif figs-infostructure εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** could modify: (1) **I fought**. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: “if I fought according to men against wild beasts” (2) **wild beasts**. In this case, Paul would be identifying the phrase **wild beasts** as a figurative reference to his enemies. Alternate translation: “if I fought wild beasts, speaking figuratively,” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -2349,7 +2349,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 50 mwy3 figs-parallelism σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ 1 flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **the kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. In this case, you could combine the two sentences into one if your readers would misunderstand why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and perishable are not able to inherit imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 15 50 nz7s figs-hendiadys σὰρξ καὶ αἷμα 1 flesh and blood This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together describe the human body as it currently exists. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the fleshly” or “the things that exist now” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) 1CO 15 50 zele figs-metonymy σὰρξ καὶ αἷμα 1 flesh and blood Here, **flesh and blood** figuratively represents a body that is made out of **flesh and blood**. If your readers would misunderstand **flesh and blood**, you could use an equivalent expression or plain language. Alternate translation: “flesh and blood bodies” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 15 50 e4gd figs-metaphor κληρονομῆσαι…κληρονομεῖ 1 inherit Here, Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 50 e4gd figs-metaphor κληρονομῆσαι…κληρονομεῖ 1 inherit Here Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 50 b9hc translate-unknown ἡ φθορὰ, τὴν ἀφθαρσίαν 1 the perishable … the imperishable Here, **perishable** and **imperishable** identify whether people or things last or fall apart. These words are the same ones translated as “decay” and “immortality” in [15:42](../15/42.md). If your readers would misunderstand **perishable** and **imperishable**, you could use two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 50 t68j figs-nominaladj ἡ φθορὰ, τὴν ἀφθαρσίαν 1 the perishable … the imperishable Paul is using the adjectives **perishable** and **imperishable** as nouns in order to refer to **perishable** bodies and the **imperishable** kingdom. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “a perishable body … the imperishable kingdom” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 15 51 g2bp figs-exclamations ἰδοὺ 1 we will all be changed Here, **Behold** draws the attention of the audience and asks them to listen carefully. If your readers would misunderstand **Behold**, you could use a word or phrase that asks the audience to listen. Alternate translation: “Listen up” or “Hear me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) @@ -2412,15 +2412,15 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 15 58 rd05 grammar-connect-logic-result εἰδότες 1 Always abound in the work of the Lord Here, **knowing** introduces the reason why the Corinthians should do what Paul is commanding them to do. If your readers would not recognize that **knowing** introduces a reason or basis, you could express that idea explicitly. Alternate translation: “for you know” or “since you know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 15 58 i1o4 figs-abstractnouns ὁ κόπος ὑμῶν 1 Always abound in the work of the Lord If your language does not use an abstract noun for the idea behind **labor**, you could express the idea by using a verb such as “labor.” Alternate translation: “how you labor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 15 58 r782 figs-idiom κενὸς 1 Always abound in the work of the Lord Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in the Lord** and will thus lead to its intended effect. If your readers would misunderstand **in vain**, you could use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here, Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord**, or united to the Lord, identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea non-figuratively. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord**, or united to the Lord, identifies why the Corinthians can “know” that their **labor is not in vain**. If your readers would misunderstand this figure of speech, you could express the idea by using a comparable metaphor or express the idea 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 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 okzo translate-unknown τῆς λογείας 1 Connecting Statement: Here, **the collection** refers to money that is “collected” from people for a specific purpose. Here Paul clarifies that it is “collected” **for the saints**. If your readers would misunderstand **collection**, you could use a word or phrase that refers to money that is “collected” for a purpose. Alternate translation: “the offering” or “the money” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 1 yer5 figs-explicit εἰς τοὺς ἁγίους 1 for the saints Here Paul does not clarify which **saints** he is speaking about. However, in [16:3](../16/03.md), he states that this **collection** will be taken to “Jerusalem.” Therefore, the **saints** are Jewish people who believe in Jesus. The Corinthians would have known which **saints** Paul is referring to, but if your readers would misunderstand who the **saints** are, you could express the idea explicitly here instead of waiting until [16:3](../16/03.md). Alternate translation: “for the Jewish saints” or “for the saints in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 1 nyy7 figs-infostructure ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε 1 for the saints If your language would normally state the command (**you must do**) before the comparison (**even as**), you could reverse the order of these clauses. Alternate translation: “also you must do even as I directed the churches of Galatia” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 16 1 kh6h translate-names τῆς Γαλατίας 1 as I directed Here, **Galatia** is the name of a region in what is now Turkey. If your readers would misunderstand what **Galatia** refers to, you could clarify that it is a region or an area. Alternate translation: “of Galatia province” or “of the area named Galatia” (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 2 w1jv figs-idiom κατὰ μίαν σαββάτου 1 storing up Here, the **first of the week** refers to the first day of the week in the Jewish calendaar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If your readers would misunderstand **Every first of the week**, you could use a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 16 2 bx0o figs-imperative ἕκαστος ὑμῶν…τιθέτω 1 storing up Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 2 bx0o figs-imperative ἕκαστος ὑμῶν…τιθέτω 1 storing up Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 16 2 ivmd figs-idiom ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω 1 storing up Here, to **put something aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If your readers would misunderstand **put something aside**, you could use a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 2 h8n9 translate-unknown θησαυρίζων 1 storing up Here, **storing up** refers to saving something, which in this case is money. Use a word or phrase that refers to saving money. Alternate translation: “reserving” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 2 ztyz figs-idiom ὅ τι ἐὰν εὐοδῶται 1 storing up Here, **whatever he might have prospered** refers to how much money a person earned. Here, the phrase could specifically refer to: (1) how much more a person made than what they needed or expected. Paul would thus be asking the Corinthians to **put something aside** from the extra money that they received. Alternate translation: “from whatever you earned more than you expected” (2) the amount a person made in a specific period of time. Paul would thus be asking the Corinthians to **put something aside** in proportion to how much they made during a week. Alternate translation: “according to how much you made that week” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -2462,7 +2462,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 10 p6vb figs-idiom βλέπετε ἵνα 1 see that he is with you unafraid Here, **see that** refers to carefully doing something or making sure that something happens. If your readers would misunderstand **see that**, you could use a comparable phrase. Alternate translation: “ensure that” or “be careful that” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 10 kiou figs-explicit ἀφόβως γένηται πρὸς ὑμᾶς 1 see that he is with you unafraid Here Paul implies that the Corinthians could make Timothy “afraid.” Throughout the letter, it has been clear that some of the Corinthians disagree with and even oppose Paul. Paul wants to make sure that the Corinthians do not treat Timothy badly because of his relationship with Paul. If your readers would misunderstand why Paul wants to make sure that Timothy is **unafraid**, you could express the idea more explicitly. Alternate translation: “you do not intimidate him” or “he is not afraid because of you” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 10 bvi0 figs-abstractnouns τὸ…ἔργον Κυρίου ἐργάζεται 1 see that he is with you unafraid If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “work.” Alternate translation: “he is working for the Lord” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 16 11 f4mw figs-imperative μή τις…αὐτὸν ἐξουθενήσῃ 1 Let no one despise him Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “no one should despise him” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 11 f4mw figs-imperative μή τις…αὐτὸν ἐξουθενήσῃ 1 Let no one despise him Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “no one should despise him” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 16 11 hkl7 translate-unknown μή τις…ἐξουθενήσῃ 1 Let no one despise him Here, **despise** refers to how people treat others who have low status, including looking down on them and ignoring them. If your readers would misunderstand **despise**, you could use a word or phrase that refers to how people treat others of lower status badly. Alternate translation: “let no one scorn him” or “let no one treat him with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 11 y9zy figs-imperative προπέμψατε…αὐτὸν 1 Let no one despise him Here, just as in [16:6](../16/06.md), to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If your readers would misunderstand **help him on his way**, you could use a comparable phrase. Alternate translation: “give him what he needs to travel” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 11 qtcx figs-abstractnouns ἐν εἰρήνῃ 1 Let no one despise him If your language does not use an abstract noun for the idea behind **peace**, you could express the idea by using an adverb such as “peaceably.” Alternate translation: “peaceably” or “in a peaceful way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -2489,7 +2489,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 13 b2pm figs-abstractnouns ἐν τῇ πίστει 1 stand firm in the faith If your language does not use an abstract noun for the idea behind **faith**, you could express the idea in another way. Here, **faith** could refer primarily to: (1) the act of believing. Alternate translation: “as you believe” or “in how you believe” (2) what they believe. Alternate translation: “in what you believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 13 a3fs figs-idiom ἀνδρίζεσθε 1 act like men Here, **act like men** is a way to urge someone to be brave and courageous. The opposite of acting **like men** is acting like cowards. If your readers would misunderstand this idiom, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “be stouthearted” or “act with courage” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 13 xwvg figs-explicit κραταιοῦσθε 1 act like men Here, **be strong** does not refer to physical strength but rather to mental strength or determination. If your readers would misunderstand **be strong**, you could use a word or phrase that urges mental strength or determination. Alternate translation: “keep persevering” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 16 14 rij5 figs-imperative πάντα ὑμῶν…γινέσθω 1 Let all that you do be done in love Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 14 rij5 figs-imperative πάντα ὑμῶν…γινέσθω 1 Let all that you do be done in love Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 16 14 kpnl figs-idiom πάντα ὑμῶν 1 Let all that you do be done in love Here, **all your things** refers to everything that a person thinks and does. If your reader would misunderstand **all your things**, you could use an expression that refers to all the **things** that a person thinks and does. Alternate translation: “all that you do” or “all things that you think and do” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 14 pbvz figs-abstractnouns ἐν ἀγάπῃ 1 Let all that you do be done in love If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love” or an adjective such as “loving.” Alternate translation: “in a loving way” or “so that you are loving people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 15 fy4e gammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic. If your readers would misunderstand **Now**, you could use a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -2506,7 +2506,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 17 h9l8 gammar-connect-words-phrases δὲ 1 Stephanas, and Fortunatus, and Achaicus Here, **Now** introduces a new topic. If your readers would misunderstand **Now**, you could use a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 16 17 iju8 figs-go ἐπὶ τῇ παρουσίᾳ 1 Stephanas, and Fortunatus, and Achaicus Here, **coming** refers how these three men came from Corinth to visit Paul and stay with him. Use a word in your language that refers to this kind of movement. Alternate translation: “at the visit” or “at the arrival” (See: [[rc://en/ta/man/translate/figs-go]]) 1CO 16 17 e79z translate-names Στεφανᾶ, καὶ Φορτουνάτου, καὶ Ἀχαϊκοῦ 1 Stephanas, and Fortunatus, and Achaicus **Stephanas**, **Fortunatus**, and **Achaicus** are the names of three men. **Stephanas** is the same man whom Paul mentioned in [16:15](../16/15.md). (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 17 xodt translate-unknown ἀνεπλήρωσαν 1 Stephanas, and Fortunatus, and Achaicus Here, **supplied** refers to filling something up or making something complete. Here, Paul says that these three men **supplied**, or filled up or completed, whatever Paul and the Corinthians were **lacking**. If your readers would misunderstand **supplied**, you could use a word or phrase that refers to filling up or completing something. Alternate translation: “have filled up” or “have provided me with” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 16 17 xodt translate-unknown ἀνεπλήρωσαν 1 Stephanas, and Fortunatus, and Achaicus Here, **supplied** refers to filling something up or making something complete. Here Paul says that these three men **supplied**, or filled up or completed, whatever Paul and the Corinthians were **lacking**. If your readers would misunderstand **supplied**, you could use a word or phrase that refers to filling up or completing something. Alternate translation: “have filled up” or “have provided me with” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 17 an3e figs-idiom τὸ ὑμῶν ὑστέρημα 1 They have made up for your absence This could refer to: (1) what Paul is **lacking** in his relationship with the Corinthians. In other words, Paul misses the Corinthians and wishes he was with them. Alternate translation: “the contact with you that I was lacking” (2) what the Corinthians are **lacking** in how they are helping Paul. In other words, the Corinthians were not helping Paul very much until these three men arrived. Alternate translation: “the assistance that I was not receiving from you” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 18 f3kg figs-idiom ἀνέπαυσαν…τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **refreshed my spirit and yours** refers to how these three men helped Paul and the Corinthians regain energy, strength, and confidence. In other words, they helped Paul and the Corinthians feel better and stronger. If your readers would misunderstand this idiom, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “they raised my spirits and yours” or “they helped me and you rest” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 18 lfxl τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **spirit** is part of the idiom “refresh the spirit.” It refers to the **spirit** of the person, or their inner life, not to the Holy Spirit. If your readers would find **spirit** confusing, you could refer just to the people instead of to their “spirits.” Alternate translation: “me and you” @@ -2516,7 +2516,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 19 urc0 ἀσπάζονται…ἀσπάζεται…πολλὰ 1 For they have refreshed my spirit As was customary in his culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “ask to be remembered …enthusiastically ask to be remembered to” or “say hello … enthusiastically say hello to” 1CO 16 19 nzlw figs-idiom πολλὰ 1 For they have refreshed my spirit Here, **enthusiastically** indicates that **Aquila and Priscilla** wish to **greet** the Corinthians especially strongly or with extra friendship. Use a word or phrase that identifies an especially strong or friendly greeting. Alternate translation: “warmly” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 19 n135 translate-names Ἀκύλας καὶ Πρίσκα 1 For they have refreshed my spirit **Aquila** is the name of a man, and **Priscilla** is the name of a woman. These two people were married to each other. (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit Here, Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 16 19 tipf figs-ellipsis ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα, σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ 1 For they have refreshed my spirit Paul has not included the verb “greet” with **the church in their home**, because it was unnecessary in his language. If including “greet” is necessary in your language, you could (1) move **with the church in their home** before **greet you**. Alternate translation: “Aquila and Priscilla with the church in their home enthusiastically greet you in the Lord” (2) include it with the phrase and **with the church in their home**. Alternate translation: “Aquila and Priscilla enthusiastically greet you in the Lord, and the church in their home also greets you” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 16 20 pds6 figs-explicit οἱ ἀδελφοὶ πάντες 1 For they have refreshed my spirit Here, **All the brothers** refers to fellow believers. They could be: (1) everyone in Ephesus (where Paul is) who wishes to say hello to the believers in Corinth. Alternate translation: “All the brothers here” (2) the believers who travel and work with Paul. Alternate translation: “All the brothers who work with me” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 20 c6sd figs-gendernotations οἱ ἀδελφοὶ 1 For they have refreshed my spirit Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])