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 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-JHN	front	intro	t6za			0		# Introduction to the Gospel of John<br><br>## Part 1: General Introduction<br><br>### Outline of the Gospel of John<br><br>1. Introduction about who Jesus is (1:1–18)<br>2. Jesus is baptized, and he chooses twelve disciples (1:19–51)<br>3. Jesus preaches, teaches, and heals people (2–11)<br>4. The seven days before Jesus’ death (12–19)<br>    * Mary anoints the feet of Jesus (12:1–11)<br>    * Jesus rides a donkey into Jerusalem (12:12–19)<br>    * Some Greek men want to see Jesus (12:20–36)<br>    * The Jewish leaders reject Jesus (12:37–50)<br>    * Jesus teaches his disciples (13–17)<br>    * Jesus is arrested and undergoes trial (18:1–19:15)<br>    * Jesus is crucified and buried (19:16–42)<br>5. Jesus rises from the dead (20:1–29)<br>6. John says why he wrote his gospel (20:30–31)<br>7. Jesus meets with the disciples (21)<br><br>### What is the Gospel of John about?<br><br>The Gospel of John is one of four books in the New Testament that describe some of the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. John said that he wrote his Gospel “so that people might believe that Jesus is the Christ, the Son of the living God” (20:31). John’s Gospel repeatedly emphasizes that Jesus is God in human form.<br><br>John’s Gospel is very different from the other three Gospels. John does not include some of the teachings and events that the other writers included in their Gospels. Also, John wrote about some teachings and events that are not in the other Gospels.<br><br>John wrote much about the miraculous signs Jesus did to prove that what Jesus said about himself was true. (See: [[rc://en/tw/dict/bible/kt/sign]])<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “The Gospel of John” or “The Gospel According to John.” Or they may choose a title that may be clearer, such as, “The Good News About Jesus That John Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>### Who wrote the Gospel of John?<br><br>This book does not give the name of the author. However, since early Christian times, most Christians have thought that the Apostle John was the author. Further evidence that the Apostle John wrote this Gospel is the fact that his name does not occur once within it. Instead, this Gospel contains the phrase “the disciple whom Jesus loved” in places where the other Gospels indicate that John was involved. The Apostle John most likely referred to himself in this manner because he wanted to humbly testify to his close relationship with Jesus as part of Jesus’ inner circle of disciples who became the “pillars” of the early church (Galatians 2:9).<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### Why does John write so much about the final week of Jesus’ life?<br><br>John wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])<br><br>## Part 3: Important Translation Issues<br><br>### Why does Jesus refer to himself as the “Son of Man”?<br><br>In the Gospels, Jesus calls himself the “Son of Man.” This is a reference to Daniel 7:13–14. In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.<br><br>Jews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])<br><br>Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.<br><br>### What does the word “sign” mean in the Gospel of John?<br><br>While other New Testament writers use terms like “mighty works” or “wonders” to refer to the miracles that Jesus did, John prefers to use the term “sign.” The miracles John calls signs were significant displays of divine power. John called them signs to emphasize that an important purpose of Jesus’ miracles was to prove that Jesus was God and that what Jesus said about himself was true. John said that in his Gospel he only wrote about some of the signs that Jesus did and “these have been written so that you would believe that Jesus is the Christ, the Son of God, and so that believing, you would have life in his name” ([20:30–31](../20/30.md)).<br><br>### What do the words “remain,” “reside,” and “abide” mean in the Gospel of John?<br><br>John often used the words “remain,” “reside”, and “abide” as metaphors. John spoke of a believer becoming more faithful to Jesus and knowing Jesus better as if Jesus’ word “remained” in the believer. John also spoke of someone being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ and in God. The Father is said to “remain” in the Son, and the Son is said to “remain” in the Father. The Son is said to “remain” in believers. The Holy Spirit is also said to “remain” in the believers.<br><br>Many translators will find it impossible to represent these ideas in their languages in exactly the same way. For example, Jesus intended to express the idea of the Christian being spiritually together with him when he said, “He who eats my flesh and drinks my blood remains in me, and I in him” (John 6:56). The UST uses the idea of “will be joined to me, and I will be joined to him.” But translators may have to find other ways of expressing the idea.<br><br>In the passage, “If my words remain in you” (John 15:7), the UST expresses this idea as, “If you live by my message.” Translators may find it possible to use this translation as a model.<br><br>### What is double meaning in the Gospel of John?<br><br>John occasionally used words or phrases that could have two meanings (double entendre) in the language he was writing in. For example, the phrase translated “born again” in the ULT could also mean “born from above” (John 3:3, 7). In such cases, you may want to choose one meaning and put the other meaning in a footnote.<br><br>### What are the major issues in the text of the Gospel of John?<br><br>The following verses found in older versions of the Bible but are not included in most modern versions. Translators are advised not to translate these verses. However, if in the translators’ region, there are older versions of the Bible that include these verses, the translators can include them. If they are translated, they should be put inside square brackets (\\[\\]) to indicate that they were probably not original to John’s Gospel.<br><br>    * “waiting for the moving of the water. For an angel of the Lord occasionally went down into the pool and stirred the water and whoever went first after the stirring of the water, was made well from the disease they had.” (5:3-4)<br>    * “going through the midst of them, and so passed by” (8:59)<br><br>The following passage is included in most older and modern versions of the Bible. But it is not in the earliest copies of the Bible. Translators are advised to translate this passage. It should be put inside of square brackets (\\[\\]) to indicate that it may not have been original to John’s Gospel.<br><br>    * The story of the adulterous woman (7:53-8:11)<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
-JHN	1	intro	k29b			0		# John 1 General Notes<br><br>## Structure and formatting<br><br>1. Jesus is God (1:1–5)<br>2. John the Baptist was Jesus’ witness (1:6–8)<br>3. Summary of Jesus’ ministry on Earth (1:9–13)<br>4. Jesus is God in the flesh (1:14–18)<br>5. John the Baptist prepares the way for Jesus (1:19–34)<br>6. Jesus meets Andrew, Peter, Philip, and Nathaniel (1:35–51)<br><br>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 poetry in [1:23](../01/23.md), which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### “The Word”<br><br>John uses the phrase “the Word” to refer to Jesus ([1:1,14](../01/01.md)). John is saying that God’s most important message to all people is actually Jesus, a person with a physical body. (See: [[rc://en/tw/dict/bible/kt/wordofgod]])<br><br>### Light and Darkness<br><br>In [1:4–9](../01/04.md), John uses an extended metaphor in which light represents what is true and good and darkness represents what is false and evil. John applies that light metaphor to Jesus in order to show that Jesus is the embodiment of God’s truth and goodness. (See: [[rc://en/tw/dict/bible/kt/righteous]])<br><br>### “Children of God”<br><br>People are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://en/tw/dict/bible/kt/believe]])<br><br>## Important figures of speech in this chapter<br><br>### Metaphors<br><br>John uses the metaphors of light and darkness and of “the Word” to tell the reader that he will be writing more about good and evil and about what God wants to tell people through Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “In the beginning”<br><br>Some languages and cultures speak of the world as if it has always existed, as if it had no beginning. But “very long ago” is different from “in the beginning,” and you need to be sure that your translation communicates correctly.<br><br>### “Son of Man”<br><br>Jesus refers to himself as the “Son of Man” in this chapter ([1:51](../01/51.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
+JHN	front	intro	t6za			0		# Introduction to the Gospel of John\n\n## Part 1: General Introduction\n\n### Outline of the Gospel of John\n\n1. Introduction about who Jesus is (1:1–18)\n2. Jesus is baptized, and he chooses twelve disciples (1:19–51)\n3. Jesus preaches, teaches, and heals people (2–11)\n4. The seven days before Jesus’ death (12–19)\n    * Mary anoints the feet of Jesus (12:1–11)\n    * Jesus rides a donkey into Jerusalem (12:12–19)\n    * Some Greek men want to see Jesus (12:20–36)\n    * The Jewish leaders reject Jesus (12:37–50)\n    * Jesus teaches his disciples (13–17)\n    * Jesus is arrested and undergoes trial (18:1–19:15)\n    * Jesus is crucified and buried (19:16–42)\n5. Jesus rises from the dead (20:1–29)\n6. John says why he wrote his gospel (20:30–31)\n7. Jesus meets with the disciples (21)\n\n### What is the Gospel of John about?\n\nThe Gospel of John is one of four books in the New Testament that describe some of the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. John said that he wrote his Gospel “so that people might believe that Jesus is the Christ, the Son of the living God” ([20:31](../20/31.md)). John’s Gospel repeatedly emphasizes that Jesus is God in human form.\n\nJohn’s Gospel is very different from the other three Gospels. John does not include some of the teachings and events that the other writers included in their Gospels. Also, John wrote about some teachings and events that are not in the other Gospels.\n\nJohn wrote much about the miraculous signs Jesus did to prove that what Jesus said about himself was true. (See: [[rc://en/tw/dict/bible/kt/sign]])\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of John” or “The Gospel According to John.” Or they may choose a title that may be clearer, such as, “The Good News About Jesus That John Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n### Who wrote the Gospel of John?\n\nThis book does not give the name of the author. However, since early Christian times, most Christians have thought that the Apostle John was the author. Further evidence that the Apostle John wrote this Gospel is the fact that his name does not occur once within it. Instead, this Gospel contains the phrases “the disciple whom Jesus loved” or “the other disciple” in places where the other Gospels indicate that John was involved ([13:23–25](../13/23.md); [19:26–27](../19/26.md); [20:2–8](../20/02.md); [21:7](../21/07.md), [20–24](../21/20.md)). The Apostle John most likely referred to himself in this manner because he wanted to humbly testify to his close relationship with Jesus as part of Jesus’ inner circle of disciples who became the “pillars” of the early church ([Galatians 2:9](../../gal/02/09.md)). \n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why does John write so much about the final week of Jesus’ life?\n\nJohn wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n## Part 3: Important Translation Issues\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This is a reference to [Daniel 7:13–14](../../dan/07/13.md). In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.\n\nJews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### What does the word “sign” mean in the Gospel of John?\n\nWhile other New Testament writers use terms like “mighty works” or “wonders” to refer to the miracles that Jesus did, John prefers to use the term “sign.” The miracles John calls signs were significant displays of divine power. John called them signs to emphasize that an important purpose of Jesus’ miracles was to prove that Jesus was God and that what Jesus said about himself was true. John said that in his Gospel he only wrote about some of the signs that Jesus did and “these have been written so that you would believe that Jesus is the Christ, the Son of God, and so that believing, you would have life in his name” ([20:30–31](../20/30.md)).\n\n### What do the words “remain,” “reside,” and “abide” mean in the Gospel of John?\n\nJohn often used the words “remain,” “reside”, and “abide” as metaphors. John spoke of a believer becoming more faithful to Jesus and knowing Jesus better as if Jesus’ word “remained” in the believer. John also spoke of someone being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ and in God. The Father is said to “remain” in the Son, and the Son is said to “remain” in the Father. The Son is said to “remain” in believers. The Holy Spirit is also said to “remain” in the believers.\n\nMany translators will find it impossible to represent these ideas in their languages in exactly the same way. For example, Jesus intended to express the idea of the Christian being spiritually together with him when he said, “He who eats my flesh and drinks my blood remains in me, and I in him” ([6:56](../06/56.md)). The UST uses the idea of “will be joined to me, and I will be joined to him.” But translators may have to find other ways of expressing the idea.\n\nIn the passage, “If my words remain in you” ([15:7](../15/07.md)), the UST expresses this idea as, “If you live by my message.” Translators may find it possible to use this translation as a model.\n\n### What is double meaning in the Gospel of John?\n\nJohn occasionally used words or phrases that could have two meanings (double entendre) in the language he was writing in. For example, the phrase translated “born again” in the ULT could also mean “born from above” ([3:3](../03/03.md), [7](../03/07.md)). In such cases, you may want to choose one meaning and put the other meaning in a footnote.\n\n### What are the major issues in the text of the Gospel of John?\n\nThe following verses found in older versions of the Bible but are not included in most modern versions. Translators are advised not to translate these verses. However, if in the translators’ region, there are older versions of the Bible that include these verses, the translators can include them. If they are translated, they should be put inside square brackets (\\[\\]) to indicate that they were probably not original to John’s Gospel.\n* “waiting for the moving of the water. For an angel of the Lord occasionally went down into the pool and stirred the water and whoever went first after the stirring of the water, was made well from the disease they had.” (5:3-4)\n* “going through the midst of them, and so passed by” ([8:59](../08/59.md))\n\nThe following passage is included in most older and modern versions of the Bible. But it is not in the earliest copies of the Bible. Translators are advised to translate this passage. It should be put inside of square brackets (\\[\\]) to indicate that it may not have been original to John’s Gospel.\n* The story of the adulterous woman ([7:53](../07/53.md)–[8:11](../08/11.md))\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]])
+JHN	1	intro	k29b			0		# John 1 General Notes\n\n## Structure and formatting\n\n1. Jesus is God (1:1–5)\n2. John the Baptist was Jesus’ witness (1:6–8)\n3. Summary of Jesus’ ministry on Earth (1:9–13)\n4. Jesus is God in the flesh (1:14–18)\n5. John the Baptist prepares the way for Jesus (1:19–34)\n6. Jesus meets Andrew, Peter, Philip, and Nathaniel (1:35–51)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:23](../01/23.md), which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### “The Word”\n\nJohn uses the phrase “the Word” to refer to Jesus ([1:1,14](../01/01.md)). John is saying that God’s most important message to all people is actually Jesus, a person with a physical body. (See: [[rc://en/tw/dict/bible/kt/wordofgod]])\n\n### Light and Darkness\n\nIn [1:4–9](../01/04.md), John uses an extended metaphor in which light represents what is true and good and darkness represents what is false and evil. John applies that light metaphor to Jesus in order to show that Jesus is the embodiment of God’s truth and goodness. (See: [[rc://en/tw/dict/bible/kt/righteous]])\n\n### “Children of God”\n\nPeople are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://en/tw/dict/bible/kt/believe]])\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nJohn uses the metaphors of light and darkness and of “the Word” to tell the reader that he will be writing more about good and evil and about what God wants to tell people through Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “In the beginning”\n\nSome languages and cultures speak of the world as if it has always existed, as if it had no beginning. But “very long ago” is different from “in the beginning,” and you need to be sure that your translation communicates correctly.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([1:51](../01/51.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
 JHN	1	1	er9g		ἐν ἀρχῇ ἦν	1	In the beginning	This phrase refers to the very earliest time before God created the heavens and the earth. It does not refer to time in the distant past. Alternate translation: “Before the beginning of the universe there was” or “Before the universe began there was”
 JHN	1	1	z59q	figs-explicit	ὁ λόγος, καὶ ὁ λόγος…καὶ Θεὸς ἦν ὁ λόγος	1	the Word	Here, **the Word** refers to Jesus. It does not refer to a spoken word. ULT indicates this by capitalizing **Word** to indicate that this is a title for Jesus. Use whatever convention your language uses to indicate that this is a name. If “word” is feminine in your language, it could be translated as “the one who is called the Word.” Alternate translation: “Jesus, who is the Word, and Jesus … and Jesus was God” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	1	2	u6xx	writing-pronouns	οὗτος	1		**He** here refers to Jesus, whom John has called “the Word” in the previous verse. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “Jesus” or “the Word” (See: [[rc://en/ta/man/translate/writing-pronouns]])
@@ -375,7 +375,7 @@ JHN	3	21	ud15	figs-metaphor	ἔρχεται πρὸς τὸ φῶς	1		Here, **t
 JHN	3	21	k8wr	figs-123person	ἔρχεται πρὸς τὸ φῶς	1		If your language does not allow people to speak of themselves in the third person, you may need to specify who **the light** is. See how you translated this expression in the previous two verses. Alternate translation: “comes to me, the light” (See: [[rc://en/ta/man/translate/figs-123person]])
 JHN	3	21	l7ax	figs-activepassive	φανερωθῇ αὐτοῦ τὰ ἔργα	1	plainly seen that his deeds	If your readers would misunderstand this, you could state this in an active form and say who would do the action. Alternate translation: “the light might reveal his deeds” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	3	21	de2j		ὅτι ἐν Θεῷ ἐστιν εἰργασμένα	1		This clause indicates what the light will reveal about the deeds of those who come to the light. The phrase **in God** indicates that the works these people have done were done with God’s help and not by their own strength or effort. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “that they have been done with God’s help”
-JHN	3	22	uy4j	grammar-connect-time-sequential	μετὰ ταῦτα	1	After this	This phrase indicates that what follows occurred after Jesus had spoken with Nicodemus. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “After this conversation with Nicodemus” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+JHN	3	22	uy4j	writing-newevent	μετὰ ταῦτα	1	After this	This introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]])
 JHN	3	23	m4yg	figs-explicit	ὁ Ἰωάννης	1		Here, John refers to Jesus’ cousin, often referred to as “John the Baptist.” (See: [[rc://en/tw/dict/bible/names/johnthebaptist]]) It does not refer to the Apostle John who wrote this Gospel. If it would be misunderstood to your readers, you could say this explicitly. Alternate translation: “John the Baptist” or “John the Immerser” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	3	23	x1ge	translate-names	Αἰνὼν	1	Aenon	This is the name of a town near the Jordan River close to Samaria. **Aenon** is the Aramaic word for springs of water, which explains John’s comment in the next clause about there being much water there. (See: [[rc://en/ta/man/translate/translate-names]])
 JHN	3	23	e5v2	translate-names	τοῦ Σαλείμ	1	Salim	This is the name of a town near the Jordan River close to Samaria. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -584,8 +584,8 @@ JHN	4	53	jhg4	figs-rpronouns	ἐπίστευσεν αὐτὸς	1	So he himself
 JHN	4	54	k5x6		τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς	1	sign	This verse is a comment about the events described in [4:46–53](../04/46.md). John wrote much about the miraculous signs Jesus did. This is the second of those signs. Alternate translation: “That was the second sign Jesus did”
 JHN	4	54	jvfs		σημεῖον	1		See how you translated this term in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle”
 JHN	5	intro	qe17			0		# John 5 General Notes<br><br>## Structure and formatting<br><br>1. Jesus’ third sign: he heals a paralyzed man (5:1–9)<br>2. Jewish leaders oppose Jesus’ ministry (5:10–18)<br>3. Jesus says he is equal with God (5:19–30)<br>4. Jesus’ witnesses are John the Baptist, Jesus’ works, God, and the Scriptures (5:31–47)<br><br>## Special concepts in this chapter<br><br>### Healing water<br><br>Many of the Jews believed that God would heal people who got into some of the pools in Jerusalem when the waters were “stirred up.” The man Jesus healed in this chapter was one of those people ([5:2–7](../05/02.md)).<br><br>### Testimony<br><br>In the Bible, a testimony is what one person says about another person. What a person says about himself is not as important as what other people say about that person. In this chapter, Jesus tells the Jews that God had told them who Jesus was, so he did not need to tell them who he was ([5:34–37](../05/34.md)). This was because God had told the writers of the Old Testament what his Messiah would do, and Jesus had done everything they had written that he would do ([5:44–47](../05/44.md)).<br><br>### The resurrection of life and the resurrection of judgment<br><br>In this chapter, Jesus mentions two resurrections, the resurrection of life and the resurrection of judgment ([5:28–29](../05/28.md)). Regarding the resurrection of life, God will make some people alive again and they will live with him forever because he gives them his grace. Regarding the resurrection of judgment, God will make some people alive again and they will live apart from him forever because he will treat them justly.<br><br>## Other possible translation difficulties in this chapter<br><br>### The Son, the Son of God, and the Son of Man<br><br>Jesus refers to himself in this chapter as the “Son” ([5:19](../05/19.md)), the “Son of God” ([John 5:25](../../jhn/05/25.md)), and the “Son of Man” ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://en/ta/man/translate/figs-123person]])<br><br><br>### “Son of Man”<br><br>Jesus refers to himself as the “Son of Man” in this chapter ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
-JHN	5	1	urn9	writing-background	μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη Ἰησοῦς εἰς Ἱεροσόλυμα.	1		This is the next event in the story, in which Jesus goes up to Jerusalem and heals a man. These verses give background information about the setting of the story. Use the natural form in your language for expressing background information. Alternate translation: “After this Jesus went up to Jerusalem for a festival of the Jews” (See: [[rc://en/ta/man/translate/writing-background]])
-JHN	5	1	ea65	grammar-connect-time-sequential	μετὰ ταῦτα	1	After this	This phrase indicates that what follows occurred after Jesus healed the royal official’s son. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “After Jesus healed the official’s son” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+JHN	5	1	urn9	writing-background		0	Connecting Statement:	Verses 1–4 give background information about the setting of the story. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
+JHN	5	1	ea65	writing-newevent	μετὰ ταῦτα	1	After this	This introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]])
 JHN	5	1	z4th		ἀνέβη…εἰς Ἱεροσόλυμα	1	went up to Jerusalem	**Jerusalem** is located on the top of a hill. Therefore, roads to **Jerusalem** went **up**. If your language has a different word for going up a hill than for walking on level ground or going down a gill, you should use it here.
 JHN	5	2	h3w5		κολυμβήθρα	1	pool	This **pool** was a large manmade hole in the ground that people filled with water and used for bathing. Sometimes they lined these pools with tiles or stones.
 JHN	5	2	w377	figs-explicit	Ἑβραϊστὶ	1		When John says **in Hebrew** in his Gospel, he refers to the language spoken by the Jews during his time. This language is now called Jewish Aramaic. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “in Jewish Aramaic” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -612,7 +612,7 @@ JHN	5	13	qtsj	figs-activepassive	ὁ…ἰαθεὶς	1		If your readers would m
 JHN	5	13	tijo	figs-ellipsis	τίς ἐστιν	1		John is leaving out some of the words that a clause would need in many languages to be complete. If your readers would misunderstand this, you could supply these words from the context. Alternate translation: “who it was who had healed him” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 JHN	5	13	sgx1	grammar-connect-logic-result	ὄχλου ὄντος ἐν τῷ τόπῳ	1		This could refer to: (1) the reason why Jesus left secretly. Alternate translation: “because a crowd was in the place” (2) the time when Jesus left secretly. Alternate translation: “while a crowd was in the place” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 JHN	5	13	qzpi	grammar-collectivenouns	ὄχλου	1		The word **crowd** is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “a group of people” or “many people” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
-JHN	5	14	rl0k	grammar-connect-time-sequential	μετὰ ταῦτα	1		This phrase indicates that what follows occurred after the Jewish leaders had spoken with the man who had been healed. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “After this conversation between the Jewish leaders and this man” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+JHN	5	14	rl0k	writing-newevent	μετὰ ταῦτα	1		This introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]])
 JHN	5	14	h1ri	figs-pastforfuture	εὑρίσκει	1	Jesus found him	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	5	14	qo3z	writing-pronouns	αὐτὸν…αὐτῷ	1		Here, **him** refers to the man whom Jesus had healed. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “the healed man … that man” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 JHN	5	14	h39z	figs-metaphor	ἴδε	1	See	John records Jesus using the term **Behold** to call the man’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -726,7 +726,7 @@ JHN	5	47	b8dd	figs-rquestion	πῶς τοῖς ἐμοῖς ῥήμασιν πι
 JHN	5	47	x7h9	figs-metonymy	τοῖς ἐμοῖς ῥήμασιν	1	my words	Here, **words** refers to what Jesus said to these Jewish leaders. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “what I have told you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	6	intro	xe4t			0		# John 6 General Notes<br><br>## Structure and formatting<br><br>1. Jesus’ fourth sign: Jesus feeds a large crowd (6:1–14)<br>2. Jesus’ fifth sign: Jesus walks on the Sea of Galilee (6:15–21)<br>3. Jesus says he is the bread of life (6:22–71)<br><br>## Special concepts in this chapter<br><br>### King<br><br>The king of any nation was the richest and most powerful person in that nation. The people wanted Jesus to be their king because he gave them food so they thought he would make the Jews into the richest and most powerful nation in the world. They did not understand that Jesus came to die so God could forgive his people’s sins and that the world would persecute his people.<br><br>## Important metaphors in this chapter<br><br>### Bread<br><br>Bread was the most common and important food in Jesus’ day, so the word “bread” was their general word for “food.” It is often difficult to translate the word “bread” into the languages of people who do not eat bread because the general word for food in some languages refers to food that did not exist in Jesus’ culture. Jesus used the word “bread” to refer to himself. He wanted them to understand that they need him so they can have eternal life, just as people need food to sustain physical life. (See: [[rc://en/ta/man/translate/figs-metaphor]] and [[rc://en/ta/man/translate/figs-synecdoche]])<br><br>### Eating the flesh and drinking the blood<br><br>When Jesus said, “unless you would eat the flesh of the Son of Man and would drink his blood, you do not have life in yourselves,” he was speaking figuratively of believing in his sacrificial death on the cross for the forgiveness of sins. He also knew that before he died he would tell his followers to commemorate this sacrifice by eating bread and drinking wine. In the event this chapter describes, he expected that his hearers would understand that he was using a metaphor but would not understand what the metaphor referred to. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/blood]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Parenthetical Ideas<br><br>Several times in this passage, John explains something or gives the reader some background information to better understand the story. These explanations are intended to give the reader some additional knowledge without interrupting the flow of the narrative. This information is placed inside parentheses.<br><br>### “Son of Man”<br><br>Jesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
 JHN	6	1	qhj7	writing-background		0	General Information:	Jesus had traveled from Jerusalem to Galilee. A crowd has followed him up a mountainside. Verses [1–4](../06/01.md) tell the setting of this part of the story. (See: [[rc://en/ta/man/translate/writing-background]])
-JHN	6	1	el4l	grammar-connect-time-sequential	μετὰ ταῦτα	1	After these things	This phrase indicates that what follows occurred after Jesus fed the crowd and talked to the Jewish leaders, as described in the previous chapter. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “After Jesus fed the crowd and spoke with the Jewish leaders” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+JHN	6	1	el4l	writing-newevent	μετὰ ταῦτα	1	After these things	This introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]])
 JHN	6	1	z345	figs-explicit	θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος	1		The **Sea of Galilee** was called by several names, one of which was Sea **of Tiberias**. (See: [[rc://en/tw/dict/bible/names/seaofgalilee]]) If having two different names for the same place would be confusing in your language, you could say this explicitly. Alternate translation: “of the Sea of Galilee (also known as the Sea of Tiberias)” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	6	2	ebel	grammar-collectivenouns	ὄχλος πολύς	1		See how you translated **crowd** in [5:13](../05/13.md). Alternate translation: “a large group of people” or “very many people” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
 JHN	6	2	g6zm		σημεῖα	1	signs	See how you translated this term in [2:11](../02/11.md). See also the discussion of **signs** in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracles”
@@ -963,7 +963,7 @@ JHN	6	71	z9yc	writing-background		0	General Information:	In this verse, John pro
 JHN	6	71	joha	translate-names	Ἰούδαν Σίμωνος Ἰσκαριώτου	1		**Judas** and **Simon** are names of two men. This **Simon** is not the same as Simon Peter. **Iscariot** is a distinguishing term that most likely means he came from the village of Kerioth. (See: [[rc://en/ta/man/translate/translate-names]])
 JHN	6	71	lttr	figs-nominaladj	τῶν δώδεκα	1		See how you translated **the Twelve** in verse [67](../06/67.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 JHN	7	intro	l712			0		# John 7 General Notes<br><br>## Structure and formatting<br><br>1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)<br>2. Jesus says his authority is from God (7:14–24)<br>3. Jesus says he came from God (7:25–31)<br>4. Jesus says he will return to God (7:32–36)<br>5. Jesus says he is the living water (7:37–39)<br>6. The people disagree about who Jesus is (7:40–44)<br>7. The Jewish leaders disagree about who Jesus is (7:45–53)<br><br>Translators may wish to include a note at verse [53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate verses [7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.<br>(See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>## Special concepts in this chapter<br><br>### “Believing in him”<br><br>A recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/prophet]])<br><br>### “My time has not yet come”<br><br>This phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.<br><br>### “Living water”<br><br>This is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Important figures of speech in this chapter<br><br>### Prophecy<br><br>In verses [33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.<br><br>### Irony<br><br>Nicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.<br><br>## Other possible translation difficulties in this chapter<br><br>### “Did not believe in him”<br><br>Jesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://en/tw/dict/bible/kt/believe]])<br><br>### “The Jews”<br><br>This term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in verse [2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction.
-JHN	7	1	b99m	grammar-connect-time-sequential	μετὰ ταῦτα	1	After these things	This phrase indicates that what follows occurred after the events that John had recorded in the previous chapter. If your readers would misunderstand this, you could show this relationship by using a fuller phrase. Alternate translation: “After Jesus spoke with his disciples in Capernaum” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+JHN	7	1	b99m	writing-newevent	μετὰ ταῦτα	1	After these things	This introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]])
 JHN	7	1	r94g	figs-synecdoche	οἱ Ἰουδαῖοι	1	the Jews	Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in verse [2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 JHN	7	2	n2ud	writing-background	ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία	1		In this verse, John briefly stops telling about the events in the story in order to give background information about when the events happened. Use the natural form in your language for expressing background information. Alternate translation: “This event took place near the time of the Shelters Festival, the festival of the Jews” (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	7	2	m4ch	figs-explicit	τῶν Ἰουδαίων	1		Unlike in the previous verse and throughout this chapter, **the Jews** here refers to the Jewish people in general. It does not refer to the Jewish leaders. If this would be misunderstood in your language, you could say this explicitly. Alternate translation: “of the Jewish people” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1804,7 +1804,7 @@ JHN	12	49	ybm5	guidelines-sonofgodprinciples	ὁ…Πατὴρ	1	Father	**Father
 JHN	12	49	l77y	figs-doublet	τί εἴπω, καὶ τί λαλήσω	1		Here, **what I should speak** could refer to: (1) the manner in which Jesus **should speak**. Alternate translation: “what I should say and the manner in which I should say it” (2) the same meaning as **what I should say**, in which case the two phrases would be a doublet used for emphasis and could be combined into one clause. Alternate translation: “exactly what I should say” (See: [[rc://en/ta/man/translate/figs-doublet]])
 JHN	12	50	tar2	figs-explicit	οἶδα, ὅτι ἡ ἐντολὴ αὐτοῦ	1	I know that his command is eternal life	Here, **his command** refers to the teachings that God commanded Jesus to speak, as mentioned in the previous verse. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I know that what he commanded me to speak” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	12	50	q9cr	figs-explicit	ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν	1	I know that his command is eternal life	This phrase means that what God commanded Jesus to say gives **eternal life** to those who believe it. If it would be helpful to your readers, you could say the meaning explicitly. Alternate translation: “his command gives eternal life” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	13	intro	zk68			0		# John 13 General Notes<br><br>## Structure and formatting<br><br>1. The Passover Meal Begins: Jesus washes his disciples’ feet (13:1–20)<br>2. Jesus predicts that Judas will betray him (13:21–30)<br>3. Jesus commands his disciples to love each other (13:31–35)<br>4. Jesus predicts that Peter will deny him (13:36–38)<br><br>The events of this chapter are commonly referred to as the “Last Supper” or the “Lord’s Supper.” This Passover meal parallels in many ways Jesus’ sacrifice as the lamb of God. (See: [[rc://en/tw/dict/bible/kt/lordssupper]] and [[rc://en/tw/dict/bible/kt/passover]])<br><br>## Special concepts in this chapter<br><br>### The washing of feet<br><br>People in the Ancient Near East thought that feet were very dirty. Only servants would wash people’s feet. The disciples did not want Jesus to wash their feet because they considered him to be their master and themselves to be his servants and it was a servant’s job to wash the feet of guests. However, Jesus wanted to show them that his disciples need to humbly serve and love each other. (See: [[rc://en/ta/man/translate/translate-symaction]])<br><br>### I AM<br><br>John records Jesus saying these words as an independent phrase one time in this chapter ([13:19](../13/19.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://en/tw/dict/bible/kt/yahweh]]).<br><br>## Other possible translation difficulties in this chapter<br><br>### “Son of Man”<br><br>Jesus refers to himself as the “Son of Man” in this chapter ([13:31](../13/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
+JHN	13	intro	zk68			0		# John 13 General Notes\n\n## Structure and formatting\n\n1. The Passover Meal Begins: Jesus washes his disciples’ feet (13:1–20)\n2. Jesus predicts that Judas will betray him (13:21–30)\n3. Jesus commands his disciples to love each other (13:31–35)\n4. Jesus predicts that Peter will deny him (13:36–38)\n\nThe events of this chapter are commonly referred to as the “Last Supper” or the “Lord’s Supper.” This Passover meal parallels in many ways Jesus’ sacrifice as the lamb of God. (See: [[rc://en/tw/dict/bible/kt/lordssupper]] and [[rc://en/tw/dict/bible/kt/passover]])\n\n## Special concepts in this chapter\n\n### The washing of feet\n\nPeople in the Ancient Near East thought that feet were very dirty. Only servants would wash people’s feet. The disciples did not want Jesus to wash their feet because they considered him to be their master and themselves to be his servants and it was a servant’s job to wash the feet of guests. However, Jesus wanted to show them that his disciples need to humbly serve and love each other. (See: [[rc://en/ta/man/translate/translate-symaction]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase one time in this chapter ([13:19](../13/19.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://en/tw/dict/bible/kt/yahweh]]).\n\n## Other possible translation difficulties in this chapter\n\n### “The disciple whom Jesus loved”\n\nThe Apostle John first referred to himself as the disciple “whom Jesus loved” in this chapter ([13:23](../13/23.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to add a first person pronoun to these references and the other references to John in ([13:23–25](../13/23.md). If your language can retain the third person references, then you may still want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/names/johntheapostle]] and [[rc://en/ta/man/translate/figs-123person]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([13:31](../13/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]])
 JHN	13	1	wk2k	writing-background		0	General Information:	It is not yet **Passover** and **Jesus** is together with his disciples for the evening meal. Verses 1–4 explain the setting of the story and give background information about Jesus and Judas. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	13	1	z4q9	figs-metonymy	ἦλθεν αὐτοῦ ἡ ὥρα	1		Here, the word **hour** is used figuratively to refer to the time God had planned for Jesus to be arrested and killed. See how you translated this word in [7:30](../07/30.md). Alternate translation: “the right time to arrest him had come” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	13	1	w7w3	guidelines-sonofgodprinciples	Πατέρα	1	Father	**Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -1861,11 +1861,11 @@ JHN	13	20	zcyh	figs-doublet	ὁ λαμβάνων…λαμβάνει…λαμβά
 JHN	13	20	ksfj	figs-explicit	τὸν πέμψαντά με	1		Here, **the one who sent me** refers to God. See how you translated it in [4:34](../04/34.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	13	21	bq84	figs-explicit	ἐταράχθη τῷ πνεύματι	1	troubled	See how you translated a similar phrase in [11:33](../11/33.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	13	21	j7x1	figs-doublet	ἀμὴν, ἀμὴν, λέγω ὑμῖν	1	Truly, truly	Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this is in [1:51](../01/51.md). (See: [[rc://en/ta/man/translate/figs-doublet]])
-JHN	13	23	xvi8	figs-explicit	εἷς ἐκ τῶν μαθητῶν αὐτοῦ…ὃν ἠγάπα ὁ Ἰησοῦς	1	One of his disciples, whom Jesus loved	This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John. If this phrase would be confusing to your readers, you could say the meaning explicitly. Alternate translation: “I, one of his disciples whom Jesus loved” or “John, one of his disciples whom Jesus loved” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	13	23	xvi8	figs-explicit	εἷς ἐκ τῶν μαθητῶν αὐτοῦ…ὃν ἠγάπα ὁ Ἰησοῦς	1	One of his disciples, whom Jesus loved	This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the discussion in the General Notes for this chapter. If this phrase would be confusing to your readers, you could say the meaning explicitly. Alternate translation: “I, one of his disciples whom Jesus loved” or “John, one of his disciples whom Jesus loved” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	13	23	z8ze	translate-unknown	ἀνακείμενος	1	lying down at the table	During Jesus’ time, people would often eat meals while lying on their sides on low couches next to a table. If your readers would not be familiar with this meal practice, you could use a general expression for sitting to have a meal. Alternate translation: “seated at the table” (See: [[rc://en/ta/man/translate/translate-unknown]])
 JHN	13	23	p2ee	figs-explicit	ἐν τῷ κόλπῳ τοῦ Ἰησοῦ	1	Jesus’ side	In Jesus’ culture, lying with one’s head **against** the side of another person when having a meal was considered to be a sign that the two people had a very close friendship. If **against the chest** would be misunderstood in your language, you could say this explicitly. Alternate translation: “closely beside Jesus as a close friend” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	13	24	eido	figs-explicit	τούτῳ	1	Jesus’ side	Here, **this one** refers to John, who calls himself the disciple “whom Jesus loved” in the previous verse. If this use of **this one** would be confusing in your language, you could say the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	13	25	iqcj	figs-explicit	ἐκεῖνος	1	Jesus’ side	Here, **that one** refers to John, who calls himself the disciple “whom Jesus loved” in [verse 23](../13/23.md). If this use of **that one** would be confusing in your language, you could say the meaning explicitly. Alternate translation: “that disciple whom Jesus loved” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	13	24	eido	figs-explicit	τούτῳ	1	Jesus’ side	Here, **this one** refers to John, who calls himself the disciple “whom Jesus loved” in the previous verse. If this use of **this one** would be confusing in your language, you could say the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved” or “to me” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	13	25	iqcj	figs-explicit	ἐκεῖνος…λέγει	1	Jesus’ side	Here, **that one** refers to John, who calls himself the disciple “whom Jesus loved” in [verse 23](../13/23.md). If this use of **that one** would be confusing in your language, you could say the meaning explicitly. Alternate translation: “that disciple whom Jesus loved says” or “I say” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	13	25	kqza	figs-explicit	λέγει	1	Jesus’ side	[Verse 28](../13/28.md) indicates that the disciples did not know why Jesus spoke to Judas in the way he did. This means that they must not have heard the conversation in this verse and the next because John and Jesus were speaking quietly. If it would be more natural in your language, you could say this explicitly. Alternate translation: “said in a quite voice” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	13	25	b22k	figs-pastforfuture	λέγει	1	Jesus’ side	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	13	26	qpj8	translate-names	Ἰούδᾳ Σίμωνος Ἰσκαριώτη	1		See how you translated this phrase in [13:2](../13/02.md). (See: [[rc://en/ta/man/translate/translate-names]])
@@ -2207,7 +2207,7 @@ JHN	17	11	dvel	figs-imperative	τήρησον	1		Here, **keep** is an imperative
 JHN	17	11	yq9z	figs-metonymy	τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου	1	keep them in your name that you have given me	Here, **name** could refer to: (1) God’s power. Alternate translation: “keep them by your power” (2) God himself, as in [verse 6](../17/06.md). In this case, Jesus would be requesting that God keep his disciples united with God. Alternate translation: “keep them in the unity with you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	17	12	s5kw	figs-metonymy	ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου	1	I kept them in your name	See how you translated a similar phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	17	12	a4s8	figs-metaphor	οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας	1	not one of them was destroyed, except for the son of destruction	Here Jesus uses **perished** and **destruction** figuratively to refer to spiritual death, which is eternal punishment in hell that occurs after physical death. If this use of these words might confuse your readers, you could say the meaning plainly. Alternate translation: “not one of them died spiritually, except for the son of spiritual death” or “not one of them experienced spiritual death, except for the son of spiritual death” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-JHN	17	12	buiv	figs-pastforfuture	οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας	1	not one of them was destroyed, except for the son of destruction	Jesus uses  the past tense **perished** to refer to eternal punishment as if it had already happened, even though **the son of destruction** had not yet **perished**. If this use of the past tense might confuse your readers, you could use the future tense. Alternate translation: “not one of them will perish, except for the son of destruction” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	17	12	buiv	figs-pastforfuture	οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας	1	not one of them was destroyed, except for the son of destruction	Jesus uses the past tense **perished** to refer to eternal punishment as if it had already happened, even though **the son of destruction** had not yet **perished**. If this use of the past tense might confuse your readers, you could use the future tense. Alternate translation: “not one of them will perish, except for the son of destruction” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	17	12	az2m	figs-explicit	ὁ υἱὸς τῆς ἀπωλείας	1	the son of destruction	Here, **son of destruction** refers to Judas, the disciple who betrayed Jesus. If this use of **son of destruction** might confuse your readers, you could say the meaning explicitly. Alternate translation: “Judas, the son of destruction” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	17	12	dkpa	figs-idiom	ὁ υἱὸς τῆς ἀπωλείας	1	the son of destruction	Here, **son of** is an idiom used to describe what a person is like. The defining characteristic of Judas was that he would be destroyed because he betrayed Jesus. If this use of **son of** might confuse your readers, you could say the meaning plainly. Alternate translation: “the one characterized by destruction” (See: [[rc://en/ta/man/translate/figs-idiom]])
 JHN	17	12	dh0a	figs-abstractnouns	ὁ υἱὸς τῆς ἀπωλείας	1	the son of destruction	If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **destruction** in another way. Alternate translation: “the son that must be destroyed” or “the son whom you will destroy”(See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2243,7 +2243,7 @@ JHN	17	24	da83	guidelines-sonofgodprinciples	Πάτερ	1	Father	**Father** is a
 JHN	17	24	pd24	figs-pastforfuture	ὅπου εἰμὶ ἐγὼ	1	where I am	Here Jesus uses **am** in the present tense to refer to something that will happen in the near future. If this is confusing in your language, you could use the future tense. Alternate translation: “where I will soon be” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	17	24	xh1a	figs-explicit	ὅπου εἰμὶ ἐγὼ	1	where I am	Jesus uses **where I am** to refer to heaven. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “where I am in heaven” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	17	24	fiv7	figs-abstractnouns	πρὸ καταβολῆς κόσμου	1	before the creation of the world	If your language does not use an abstract noun for this idea, you could express the idea behind the abstract noun **foundation** in another way. Alternate translation: “before we founded the world” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-JHN	17	24	hz83	figs-metonymy	κόσμου	1		Here, **world** refers to the universe that God created. It does not refer only to the people in the world or only to the earth. Alternate translation: “the whole universe” (See:  [[rc://en/ta/man/translate/figs-metonymy]])
+JHN	17	24	hz83	figs-metonymy	κόσμου	1		Here, **world** refers to the universe that God created. It does not refer only to the people in the world or only to the earth. Alternate translation: “the whole universe” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	17	25	ur9j	guidelines-sonofgodprinciples	Πάτερ	1	Righteous Father	**Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 JHN	17	25	xpf5	figs-metonymy	ὁ κόσμος σε οὐκ ἔγνω	1	the world did not know you	Here, **the world** refers to the people in **the world** who are opposed to God. Alternate translation: “those who are against you did not know you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	17	26	xpi3	figs-metonymy	τὸ ὄνομά	1	I made your name known to them	Here, **name** refers to God himself. See how you translated this word in [verse 6](../17/06.md). (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -2294,7 +2294,7 @@ JHN	18	17	r82l	figs-rquestion	μὴ καὶ σὺ ἐκ τῶν μαθητῶν
 JHN	18	18	hbw6	writing-background		0		Here John interrupts the main story line in order to provide some background information about the people who were warming themselves around the fire. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	18	18	g8xj	figs-infostructure	ἵστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται, ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο	1	Now	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Now because it was cold, the servants and the officers had made a charcoal fire and were standing there, warming themselves” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 JHN	18	18	bbe9	figs-explicit	οἱ δοῦλοι	1	Now the servants and the officers were standing there, and they had made a charcoal fire, for it was cold, and they were warming themselves	Here, **the servants** refers to the personal **servants** of the high priest. If it would be more natural in your language, you could say this explicitly. Alternate translation: “the servants of the high priest” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	18	19	e8h3	figs-explicit	ὁ…ἀρχιερεὺς	1	The high priest	According to [18:13](../18/13.md) the **high priest** here is Annas. He would later send Jesus to Caiaphas in [verse 24](../18/24.md). If this use of **high priest** might confuse your readers, you could say who the person is plainly. Alternate translation:  “Annas, the high priest” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	18	19	e8h3	figs-explicit	ὁ…ἀρχιερεὺς	1	The high priest	According to [18:13](../18/13.md) the **high priest** here is Annas. He would later send Jesus to Caiaphas in [verse 24](../18/24.md). If this use of **high priest** might confuse your readers, you could say who the person is plainly. Alternate translation: “Annas, the high priest” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	18	20	h2kj	figs-metonymy	τῷ κόσμῳ	1	I have spoken openly to the world	Here Jesus uses **the world** figuratively to refer to all of the people in the world. If this use of **world** would be confusing in your language, you could say the meaning plainly. Alternate translation: “to all people” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	18	20	ltlp	figs-hyperbole	ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ	1		Here, **to the world** is an exaggeration that Jesus uses to emphasize that he spoke publicly. If this would be misunderstood in your language, you could use an equivalent expression from your language that shows emphasis. Alternate translation: “I have spoken openly to the people” or “I have spoken openly for everyone to hear” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 JHN	18	20	s4k6	figs-genericnoun	ἐν συναγωγῇ	1		Jesus is speaking of synagogues in general, not of one particular **synagogue**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “in synagogues” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -2331,7 +2331,7 @@ JHN	18	31	ph54	figs-explicit	ἡμῖν οὐκ ἔξεστιν ἀποκτεῖ
 JHN	18	32	s3l4	writing-background		0	General Information:	Here John interrupts the main story line in order to provide some background information about Jesus predicting how he would die. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	18	32	ta7m	figs-activepassive	ἵνα ὁ λόγος τοῦ Ἰησοῦ πληρωθῇ	1	so that the word of Jesus would be fulfilled	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “This happened in order to fulfill the word of Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	18	32	tu3c	figs-explicit	σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν	1	to indicate by what kind of death he would die	Here, **kind of death** refers to the manner in which Jesus would die. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “to indicate in what manner he was about to die” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	18	33	tr28	figs-explicit	ἐφώνησεν τὸν Ἰησοῦν	1		Here, **summoned** implies that **Pilate** ordered some of his soldiers to bring Jesus to him inside his headquarters. If this might confuse your readers, you could say the meaning explicitly. Alternate translation:  “ordered his soldiers to bring Jesus inside to him” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	18	33	tr28	figs-explicit	ἐφώνησεν τὸν Ἰησοῦν	1		Here, **summoned** implies that **Pilate** ordered some of his soldiers to bring Jesus to him inside his headquarters. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “ordered his soldiers to bring Jesus inside to him” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	18	34	liov	figs-explicit	ἀπὸ σεαυτοῦ	1		Here, **from** indicates the origin of Pilate’s question. Jesus is asking Pilate if the question Pilate asked in the previous verse was his own idea. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “based on your own idea” or “on your own initiative” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	18	35	kfq5	figs-rquestion	μήτι ἐγὼ Ἰουδαῖός εἰμι?	1	I am not a Jew, am I?	Pilate is using a rhetorical question here to emphasize that he was not interested in Jewish religious disagreements. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Well I am certainly not a Jew, and I have no interest in these matters!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JHN	18	35	en38	figs-metonymy	τὸ ἔθνος τὸ σὸν	1	Your own people	Here, **nation** refers to the people who were part of the Jewish **nation**. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “Your fellow Jews” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -2340,7 +2340,7 @@ JHN	18	36	gq19	figs-metonymy	τοῦ κόσμου τούτου…τοῦ κόσ
 JHN	18	36	bf3i	grammar-connect-condition-contrary	εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο ἄν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις	1	My kingdom is not of this world	Jesus is making a conditional statement that sounds hypothetical, but he already knows that the condition is not true. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If my kingdom were from this world, but it is not, my servants would fight so that I would not be handed over to the Jews, but they did not” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 JHN	18	36	s2lq	figs-activepassive	ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις	1	so that I would not be given over to the Jews	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that someone would not have handed me over to the Jews” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	18	36	pu8j	figs-synecdoche	τοῖς Ἰουδαίοις	1	the Jews	Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-JHN	18	37	pfgj	figs-extrainfo	σὺ λέγεις ὅτι βασιλεύς εἰμι	1	I have come into the world	Here Jesus is probably answering Pilate’s question in the affirmative. However, since he doesn't clearly say, ‘Yes, I am a king,’ you do not need to explain the meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
+JHN	18	37	pfgj	figs-extrainfo	σὺ λέγεις ὅτι βασιλεύς εἰμι	1	I have come into the world	Here Jesus is probably answering Pilate’s question in the affirmative. However, since he doesn’t clearly say, ‘Yes, I am a king,’ you do not need to explain the meaning further here. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 JHN	18	37	wt50	figs-parallelism	ἐγὼ εἰς τοῦτο γεγέννημαι, καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον	1	I have come into the world	These two phrases mean the same thing. The repetition is used to emphasize that Jesus came to the earth to tell people the truth about God. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “For this reason I came here” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 JHN	18	37	ug7i	figs-explicit	τὸν κόσμον	1	I have come into the world	Here, **world** refers to the universe that God created. It does not refer only to the people in the world or only to the earth. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “the universe” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	18	37	gl3k	figs-abstractnouns	τῇ ἀληθείᾳ	1	bear witness to the truth	Here, **truth** refers to what Jesus reveals about God, which would include his plan for forgiving sinful people through Jesus’ death on the cross. If your language does not use an abstract noun for **truth**, you could express the idea behind it in another way. Alternate translation: “to the true things about God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2358,7 +2358,7 @@ JHN	18	40	a7pl	figs-ellipsis	μὴ τοῦτον, ἀλλὰ τὸν Βαραβ
 JHN	18	40	qy3p	figs-explicit	τοῦτον	1	Not this man, but Barabbas	Here the Jewish leaders say **this one** as a disrespectful way to refer to Jesus without saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	18	40	h11k	writing-background	ἦν δὲ ὁ Βαραββᾶς λῃστής	1	Now Barabbas was a robber	Here John provides background information about **Barabbas**. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	18	40	gq8w		λῃστής	1	Now Barabbas was a robber	The word usually translated **robber** can also refer to an insurrectionist, as is indicated by the description of **Barabbas** in [Mark 15:7](../../mrk/15/07). Alternate translation: “an insurrectionist”
-JHN	19	intro	u96u			0		# John 19 General Notes<br><br>## Structure and formatting<br><br>1. Soldiers beat and mock Jesus (19:1–3)<br>2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)<br>3. Soldiers crucify Jesus (19:17–27)<br>4. Jesus dies on the cross (19:28–37)<br>5. Jesus’ friends put his body in a tomb (19:38–42)<br><br>Some translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### “Purple garment”<br><br>Purple is a color like red or blue. The soldiers mocked Jesus by putting him in a purple garment. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>### “You are not Caesar’s friend”<br><br>Pilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).<br><br><br>### Ancient Jewish burial customs<br><br>According to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. Once the body had decomposed, which was a one-year process in Jewish tradition, the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).<br><br>### The tomb<br><br>The tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.<br><br>## Important figures of speech in this chapter<br><br>### Sarcasm<br><br>The soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Gabbatha, Golgotha<br><br>These are two Hebrew words. After translating the meanings of these words (“The Pavement” and “The Place of a Skull”), the author transliterates their sounds by writing them with Greek letters.
+JHN	19	intro	u96u			0		# John 19 General Notes\n\n## Structure and formatting\n\n1. Soldiers beat and mock Jesus (19:1–3)\n2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)\n3. Soldiers crucify Jesus (19:17–27)\n4. Jesus dies on the cross (19:28–37)\n5. Jesus’ friends put his body in a tomb (19:38–42)\n\nSome translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### “Purple garment”\n\nPurple is a color like red or blue. The soldiers mocked Jesus by putting him in a purple garment. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### “You are not Caesar’s friend”\n\nPilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).\n\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. Once the body had decomposed, which was a one-year process in Jewish tradition, the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).\n\n### The tomb\n\nThe tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://en/ta/man/translate/figs-irony]])\n\n## Other possible translation difficulties in this chapter\n\n### Gabbatha, Golgotha\n\nThese are two Hebrew words. After translating the meanings of these words (“The Pavement” and “The Place of a Skull”), the author transliterates their sounds by writing them with Greek letters.
 JHN	19	1	u3gi			0	Connecting Statement:	The part of the story from the previous chapter continues. Pilate has been speaking outside his headquarters with the Jewish leaders who are accusing Jesus.
 JHN	19	1	yay2	figs-synecdoche	τότε οὖν ἔλαβεν ὁ Πειλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν	1	Then Pilate took Jesus and whipped him	**Pilate** himself did not whip Jesus. John uses **Pilate** to refer to the soldiers whom Pilate ordered to whip Jesus. If this might confuse your readers, you could use an equivalent expression from your culture or plain language. Alternate translation: “Pilate then ordered his soldiers to take Jesus and whip him” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 JHN	19	2	mzrb	figs-synecdoche	πλέξαντες στέφανον ἐξ ἀκανθῶν	1		John uses **thorns** to refer to branches with thorns on them. If your readers would misunderstand this, you could say the meaning plainly. Alternate translation: “twisted together a crown from thorny branches” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
@@ -2397,7 +2397,7 @@ JHN	19	13	il9r	figs-explicit	ἐκάθισεν	1	he brought Jesus out	Since a pe
 JHN	19	13	qhu4	figs-abstractnouns	ἐπὶ βήματος	1	in the judgment seat	The **judgment seat** was a special chair that a leader sat in when he was making an official judgment. If your language does not use an abstract noun for **judgment**, you could express the idea behind it in another way. Alternate translation: “in the seat used for judging people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 JHN	19	13	g8h4	figs-activepassive	εἰς τόπον λεγόμενον Λιθόστρωτον	1	in a place called “The Pavement,” but	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in a place the people called ‘The Pavement’” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	19	13	v2ss	figs-explicit	Ἑβραϊστὶ	1	in a place called “The Pavement,” but	See how you translated this phrase in [5:2](../05/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	19	13	xbpv		Γαββαθᾶ	1		Here John writes out the sounds of this Jewish Aramaic word with Greek letters. Since John translates the meaning earlier in the verse, you should write out this word using the most similar sounds in your language. 
+JHN	19	13	xbpv		Γαββαθᾶ	1		Here John writes out the sounds of this Jewish Aramaic word with Greek letters. Since John translates the meaning earlier in the verse, you should write out this word using the most similar sounds in your language.
 JHN	19	14	t5qt	writing-background	δὲ	1	Now	**Now** marks a break in the story line. Here John provides information about the upcoming Passover Festival and the time of day when Pilate presented Jesus to the Jewish leaders. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
 JHN	19	14	en2i		ὥρα ἦν ὡς ἕκτη	1	the sixth hour	In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. Here, **the sixth hour** indicates noon. If your readers would misunderstand this, you could express this in the way the people of your culture reckon time. Alternate translation: “about 12:00 PM”
 JHN	19	14	qi7t	figs-pastforfuture	λέγει	1	the sixth hour	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
@@ -2405,13 +2405,13 @@ JHN	19	14	lc5y	figs-synecdoche	λέγει τοῖς Ἰουδαίοις	1	Pilate
 JHN	19	15	vi6h	figs-explicit	ἆρον! ἆρον!	1	Should I crucify your King?	**Take him away** here implies taking a person away to be executed. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Take him away to be killed! Take him away to be killed!” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	19	15	krld	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	19	15	tlj2	figs-explicit	τὸν βασιλέα ὑμῶν σταυρώσω	1	Should I crucify your King?	Pilate uses **I** to imply that he would order his soldiers to crucify Jesus. Pilate himself did not crucify people. If this might confuse your readers, you could use say the meaning explicitly. Alternate translation: “Should I command my soldiers to crucify your King” (See: rc://en/ta/man/translate/figs-explicit)
-JHN	19	15	osy8	figs-irony	λέγει αὐτοῖς ὁ Πειλᾶτος, τὸν βασιλέα ὑμῶν σταυρώσω?	1	Should I crucify your King?	**Pilate** does not believe that Jesus is a king. He actually means to communicate the opposite of the literal meaning of his words. If your readers would misunderstand this, consider providing a brief explanation. Alternate translation: “Pilate says to them in a mocking manner, ‘Should I crucify your King’”  (See: [[rc://en/ta/man/translate/figs-irony]])
+JHN	19	15	osy8	figs-irony	λέγει αὐτοῖς ὁ Πειλᾶτος, τὸν βασιλέα ὑμῶν σταυρώσω?	1	Should I crucify your King?	**Pilate** does not believe that Jesus is a king. He actually means to communicate the opposite of the literal meaning of his words. If your readers would misunderstand this, consider providing a brief explanation. Alternate translation: “Pilate says to them in a mocking manner, ‘Should I crucify your King’” (See: [[rc://en/ta/man/translate/figs-irony]])
 JHN	19	16	t3yb	writing-pronouns	τότε…παρέδωκεν αὐτὸν αὐτοῖς, ἵνα σταυρωθῇ	1	Then Pilate gave Jesus over to them to be crucified	In this verse, the pronouns **them** and **they** refer to the Roman soldiers who would crucify Jesus. These pronouns do not refer to “the chief priests” in the previous verse because they did not crucify people. If this might confuse your readers, you could say the meaning explicitly, as in the UST. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 JHN	19	16	dw2m	figs-activepassive	ἵνα σταυρωθῇ	1		If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that the soldiers might crucify him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	19	16	j6jg	figs-explicit	ἀπήγαγον	1		The phrase **led him away** implies that the soldiers led Jesus away in order crucify him. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “and led him away to be crucified” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	19	17	qv6j	figs-activepassive	εἰς τὸν λεγόμενον, Κρανίου Τόπον, ὃ λέγεται Ἑβραϊστὶ, Γολγοθᾶ	1	to the place called “The Place of a Skull,”	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to the place that the people called ‘The Place of a Skull,’ which the Jews call ‘Golgotha’ in Hebrew” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	19	17	mwy4	figs-explicit	Ἑβραϊστὶ	1	to the place called “The Place of a Skull,”	See how you translated this phrase in [5:2](../05/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	19	17	hs8e		Γολγοθᾶ	1		Here John writes out the sounds of this Jewish Aramaic word with Greek letters. Since John translates the meaning earlier in the verse, you should write out this word using the most similar sounds in your language. 
+JHN	19	17	hs8e		Γολγοθᾶ	1		Here John writes out the sounds of this Jewish Aramaic word with Greek letters. Since John translates the meaning earlier in the verse, you should write out this word using the most similar sounds in your language.
 JHN	19	18	fb84	figs-ellipsis	μετ’ αὐτοῦ ἄλλους δύο	1	with him two other men	John is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the previous clause. Alternate translation: “they also crucified two others with him” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 JHN	19	19	cx5s	figs-explicit	ἔγραψεν…καὶ τίτλον ὁ Πειλᾶτος, καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ	1	Pilate also wrote a sign and put it on the cross	John uses **Pilate** to imply that **Pilate** ordered his soldiers to write the title and put it on the cross. Pilate probably would not have done this himself. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Pilate also commanded his soldiers to write a title on a sign and put it on the cross” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	19	19	ziak	figs-explicit	ἐπὶ τοῦ σταυροῦ	1	Pilate also wrote a sign and put it on the cross	Here, **the cross** refers specifically to **the cross** that Jesus was crucified on. If your readers might misunderstand this, you could say the meaning explicitly. Alternate translation: “on the cross that they crucified Jesus on” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2441,7 +2441,7 @@ JHN	19	26	mva3	figs-pastforfuture	λέγει	1		Here John uses the present tense
 JHN	19	26	cxlv		γύναι	1	Woman, see, your son	See how you translated this word in [2:4](../02/04.md).
 JHN	19	26	t7tc	figs-metaphor	ἰδοὺ, ὁ υἱός σου	1	Woman, see, your son	Here, Jesus uses **son** figuratively to indicate that he wants his disciple, John, to be like a **son** to his mother. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “here is the man who will act like a son to you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 JHN	19	27	a8x3	figs-pastforfuture	λέγει	1	See, your mother	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-JHN	19	27	iz8j	figs-explicit	τῷ μαθητῇ…ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια	1	See, your mother	In this verse, **the disciple** and **his** refer to John, who calls himself “the disciple whom he loved” in the previous verse. If this use of this one would be confusing in your language, you could say the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved … that disciple took her into his own home” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	19	27	iz8j	figs-explicit	τῷ μαθητῇ…ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια	1	See, your mother	In this verse, **the disciple** and **his** refer to John, who calls himself “the disciple whom he loved” in the previous verse and is the author of this Gospel. If this would be confusing in your language, you could say the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved … that disciple took her into his own home” or “me … I took her into my own” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	19	27	qc7d	figs-metaphor	ἴδε, ἡ μήτηρ σου	1	See, your mother	Here, Jesus uses **mother** figuratively to indicate that he wants his **mother** to be like a **mother** to his disciple, John. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “here is the woman who will be like a mother to you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 JHN	19	27	q615	figs-metonymy	ἀπ’ ἐκείνης τῆς ὥρας	1	From that hour	Here, **hour** refers to a point in time. It does not refer to a 60-minute length of time. Alternate translation: “from that time” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	19	28	uynk	writing-newevent	μετὰ τοῦτο	1	knowing that everything was now completed	**After this** introduces a new event that happened soon after the events the story has just told. Use the natural form in your language for introducing a new event. Alternate translation: “Soon afterward” (See: [[rc://en/ta/man/translate/writing-newevent]])
@@ -2504,15 +2504,15 @@ JHN	20	1	qj3j	translate-names	Μαρία ἡ Μαγδαληνὴ	1		See how you
 JHN	20	1	gqn8	figs-pastforfuture	ἔρχεται…βλέπει	1	first day of the week	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n
 JHN	20	1	bdw5	figs-activepassive	βλέπει τὸν λίθον ἠρμένον	1	she saw the stone rolled away	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “sees that someone had rolled away the stone” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 JHN	20	2	wn0k	figs-pastforfuture	τρέχει…ἔρχεται…λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-JHN	20	2	g2rn	figs-explicit	μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς	1	disciple whom Jesus loved	This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John. See also how you translated similar phrases in [13:23](../13/23.md) and [18:15](../18/15.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	20	2	jm40	figs-123person	αὐτοῖς	1	disciple whom Jesus loved	If you translated **the other disciple whom Jesus loved** with a first person form, then you will need to use the first person plural “us” here. Alternate translation: “to us” (See: [[rc://en/ta/man/translate/figs-123person]])
+JHN	20	2	g2rn	figs-explicit	μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς	1	disciple whom Jesus loved	This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes to chapter 13. See also how you translated similar phrases in [13:23](../13/23.md) and [18:15](../18/15.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	20	2	jm40	figs-123person	αὐτοῖς	1	disciple whom Jesus loved	If you translated **the other disciple whom Jesus loved** with a first person form earlier in the verse, then you will need to use the first person plural “us” here. Alternate translation: “to us” (See: [[rc://en/ta/man/translate/figs-123person]])
 JHN	20	2	igzt	writing-pronouns	αὐτοῖς	1	disciple whom Jesus loved	If you translated **the other disciple whom Jesus loved** with a third person form and your language marks the dual form, then the pronoun **them** here would be in the dual form. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 JHN	20	2	mkmh	figs-synecdoche	τὸν Κύριον…αὐτόν	1	disciple whom Jesus loved	Here, Mary speaks of Jesus’ dead body as if it were Jesus himself. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “the Lord’s body … it” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 JHN	20	2	xd3w	figs-exclusive	οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν	1		When Mary says **we**, she is speaking of herself and some women who came to the tomb with her. These women are mentioned in [Matthew 28:1](../../mat/28/01.md); [Mark 16:1](../../mrk/16/01.md); and [Luke 24:1](../../luk/24/01.md), [10](../../luk/24/10.md), [24](../../luk/24/24.md). Since she is not speaking of the two disciples, **we** is exclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 JHN	20	3	d6g3	figs-explicit	ὁ ἄλλος μαθητής	1	the other disciple	See how you translated this phrase in the previous verse. (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	20	3	ci46	figs-verbs	ἐξῆλθεν…ἤρχοντο	1		If you translated **the other disciple** in the previous verse with a third person form and your language marks the dual form, then the verbs **went out** and **went** here would be in the dual form. (See: [[rc://en/ta/man/translate/figs-verbs]])
-JHN	20	3	jgzx	figs-explicit	ἤρχοντο	1	the other disciple	If you translated **the other disciple** in the previous verse with a first person singular form, then you will need to use the first person plural “we” here. Alternate translation: “we went” (See: [[rc://en/ta/man/translate/figs-123person]])
 JHN	20	3	g0ky	writing-pronouns	ἤρχοντο	1	the other disciple	If you translated **the other disciple** in the previous verse with a third person form and your language marks the dual form, then the pronoun **they** here would be in the dual form. (See: [[rc://en/ta/man/translate/writing-pronouns]])
+JHN	20	3	jgzx	figs-123person	ἤρχοντο	1	the other disciple	If you translated **the other disciple** in the previous verse with a first person singular form, then you will need to use the first person plural “we” here. Alternate translation: “we went” (See: [[rc://en/ta/man/translate/figs-123person]])
 JHN	20	4	c5kr	figs-123person	ἔτρεχον…οἱ δύο ὁμοῦ, καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον	1	the other disciple	If you translated **the other disciple** with a first person form in [verse 2](../20/02.md), then you will need to use first person pronouns in this verse. Alternate translation: “we were running together, and I quickly ran ahead” (See: [[rc://en/ta/man/translate/figs-123person]])
 JHN	20	4	sc6u	figs-explicit	ὁ ἄλλος μαθητὴς	1	the other disciple	See how you translated this phrase in [verse 2](../20/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	20	5	jbbz	figs-123person	βλέπει…οὐ μέντοι εἰσῆλθεν	1	linen cloths	If you translated **the other disciple** with a first person form in the previous verse, then you will need to use first person pronouns in this verse. Alternate translation: “I see … but I did not enter” (See: [[rc://en/ta/man/translate/figs-123person]])
@@ -2529,7 +2529,7 @@ JHN	20	8	vl84	figs-explicit	ὁ ἄλλος μαθητὴς	1	the other disciple
 JHN	20	8	b7h5	figs-123person	εἰσῆλθεν…καὶ εἶδεν καὶ ἐπίστευσεν	1	the other disciple	If you translated **the other disciple** with a first person form in this verse, then you will need to use the first person throughout this verse. Alternate translation: “went in, and I saw and I believed” (See: [[rc://en/ta/man/translate/figs-123person]])
 JHN	20	8	ww3z	figs-ellipsis	εἶδεν	1	he saw and believed	John is leaving out some of the words that this phrase would need in many languages in order to be complete. These words can be supplied from the context. Alternate translation: “he saw the linen cloths where Jesus’ body had lain” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 JHN	20	8	eydm	figs-ellipsis	ἐπίστευσεν	1	he saw and believed	John is leaving out some of the words that this phrase would need in many languages in order to be complete. These words can be supplied from the context. Alternate translation: “he believed that Jesus had risen from the dead” (See: [[rc://en/ta/man/translate/figs-ellipsis]])\n
-JHN	20	9	jywe	writing-background	γὰρ 	1	they still did not know the scripture	**For** here indicates that this verse provides background information about the kind of belief that was mentioned in the previous clause. **For** here does not indicate a reason or cause. At that time, the disciples believed Jesus had risen from the dead only because the tomb was empty. They still did not understand that the scriptures said Jesus would rise from the dead. Use the natural form in your language for expressing background information. Alternate translation: “But even then” (See: [[rc://en/ta/man/translate/writing-background]])\n
+JHN	20	9	jywe	writing-background	γὰρ	1	they still did not know the scripture	**For** here indicates that this verse provides background information about the kind of belief that was mentioned in the previous clause. **For** here does not indicate a reason or cause. At that time, the disciples believed Jesus had risen from the dead only because the tomb was empty. They still did not understand that the scriptures said Jesus would rise from the dead. Use the natural form in your language for expressing background information. Alternate translation: “But even then” (See: [[rc://en/ta/man/translate/writing-background]])\n
 JHN	20	9	u5q9	figs-idiom	ἐκ νεκρῶν ἀναστῆναι	1	rise	Here, **rise from the dead** is an idiom that refers to a dead person becoming alive again. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “become alive after he died” (See: [[rc://en/ta/man/translate/figs-idiom]])
 JHN	20	10	p5um	figs-explicit	ἀπῆλθον…πάλιν πρὸς αὑτοὺς	1	went back home again	Since the disciples were staying within walking distance of Jesus’ tomb, the **homes** they went to must have been in Jerusalem. They did not go back to their homes in Galilee. Alternate translation: “went back to where they were staying in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	20	11	kmzj	figs-explicit	Μαρία	1		**Mary** here refers to **Mary** Magdalene. See how you translated this name in [19:25](../19/25.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2547,7 +2547,7 @@ JHN	20	15	a5z2	figs-explicit	κἀγὼ αὐτὸν ἀρῶ	1	I will take him
 JHN	20	16	p9v0	figs-pastforfuture	λέγει…λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	20	16	kepb	figs-infostructure	Ἑβραϊστί, Ραββουνεί (ὃ λέγεται, Διδάσκαλε)	1		If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “‘Rabboni’ (which means ‘Teacher’ in Hebrew)” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 JHN	20	16	dgjf	figs-explicit	Ἑβραϊστί	1		See how you translated this phrase in [5:2](../05/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	20	16	k468		Ραββουνεί	1	Rabboni	Here John writes out the sounds of this Jewish Aramaic word with Greek letters. Since John translates the meaning later in the verse, you should write out this word using the most similar sounds in your language. 
+JHN	20	16	k468		Ραββουνεί	1	Rabboni	Here John writes out the sounds of this Jewish Aramaic word with Greek letters. Since John translates the meaning later in the verse, you should write out this word using the most similar sounds in your language.
 JHN	20	17	dzs7	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	20	17	q3x5	guidelines-sonofgodprinciples	τὸν Πατέρα…τὸν Πατέρα μου…Πατέρα ὑμῶν	1	my Father and your Father	**Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 JHN	20	17	whh9	figs-explicit	τοὺς ἀδελφούς μου	1	brothers	Jesus used the word **my brothers** here to refer to his disciples. If this might confuse your readers, you could say this explicitly. Alternate translation: “my disciples who are like brothers” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2555,7 +2555,7 @@ JHN	20	17	dokk	figs-quotesinquotes	εἰπὲ αὐτοῖς, ἀναβαίνω
 JHN	20	17	hogb	figs-pastforfuture	ἀναβαίνω	1	I will go up to my Father and your Father, and my God and your God	Here Jesus uses the present tense **I go up** to refer to something that will happen in the near future. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “I will go up” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])<br>
 JHN	20	17	xbr1	figs-doublet	πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν	1	I will go up to my Father and your Father, and my God and your God	These two long phrases mean basically the same thing. The repetition is used to emphasize to whom Jesus will return to. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “to God, who is my Father and your Father” (See: [[rc://en/ta/man/translate/figs-doublet]])\n
 JHN	20	18	unzu	figs-pastforfuture	ἔρχεται	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-JHN	20	18	m6xn	figs-go	ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ	1	Mary Magdalene came and told the disciples	Your language may say “goes” rather than **comes**  in contexts such as this. Use whichever is more natural. Alternate translation: “Mary Magdalene goes” (See: [[rc://en/ta/man/translate/figs-go]])
+JHN	20	18	m6xn	figs-go	ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ	1	Mary Magdalene came and told the disciples	Your language may say “goes” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “Mary Magdalene goes” (See: [[rc://en/ta/man/translate/figs-go]])
 JHN	20	18	zf17	figs-ellipsis	ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ	1	Mary Magdalene came and told the disciples	John is leaving out some of the words that a clause would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “Mary Magdalene comes to where the disciples were staying” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 JHN	20	19	qj6n	figs-explicit	τῇ μιᾷ σαββάτων	1	that day, the first day of the week	See how you translated **the first of the week** in [verse 1](../20/01.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	20	19	hh2g	translate-ordinal	τῇ μιᾷ σαββάτων	1	that day, the first day of the week	Here John is actually using a cardinal number, “one,” to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” (See: [[rc://en/ta/man/translate/translate-ordinal]])\n
@@ -2563,7 +2563,7 @@ JHN	20	19	e7cb	figs-activepassive	τῶν θυρῶν κεκλεισμένων 
 JHN	20	19	g8bu	figs-possession	διὰ τὸν φόβον τῶν Ἰουδαίων	1	for fear of the Jews	See how you translated this phrase in [19:38](../19/38.md). (See: [[rc://en/ta/man/translate/figs-possession]])\n
 JHN	20	19	qsmq	figs-synecdoche	τῶν Ἰουδαίων	1	for fear of the Jews	Here, **the Jews** refers to the Jewish leaders. It does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 JHN	20	19	zj7j	figs-idiom	εἰρήνη ὑμῖν	1	Peace to you	This is an idiomatic expression, based on the Hebrew word and concept of “shalom.” It was both a greeting and a blessing. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “I greet all of you and I wish for God to bless you” (See: [[rc://en/ta/man/translate/figs-idiom]])\n
-JHN	20	20	bk9f	figs-metonymy	ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς	1	he showed them his hands and his side	John uses **his hands" to refer to the nail marks from crucifixion that were in Jesus’ **hands**. If this might confuse your readers, you could say this explicitly. Alternate translation: “he showed them the nail marks in his hands” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+JHN	20	20	bk9f	figs-metonymy	ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς	1	he showed them his hands and his side	John uses **his hands** to refer to the nail marks from crucifixion that were in Jesus’ **hands**. If this might confuse your readers, you could say this explicitly. Alternate translation: “he showed them the nail marks in his hands” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	20	20	a444	figs-metonymy	τὴν πλευρὰν	1	he showed them his hands and his side	John uses **his side** to refer to the wound that a roman soldier made in Jesus’ **side** with a spear. If this might confuse your readers, you could say this explicitly. Alternate translation: “the spear wound in his side” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	20	20	nb0v	grammar-connect-logic-result	ἰδόντες τὸν Κύριον	1	he showed them his hands and his side	This could refer to: (1) the time when the disciples rejoiced, as in the UST. (2) the reason why the disciples rejoiced. Alternate translation: “because they saw the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 JHN	20	21	ylp8	figs-idiom	εἰρήνη ὑμῖν	1	Peace to you	See how you translated this in the previous verse. (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -2590,7 +2590,7 @@ JHN	20	26	r3iz	figs-activepassive	τῶν θυρῶν κεκλεισμένων	1
 JHN	20	26	m5tl	figs-idiom	εἰρήνη ὑμῖν	1	Peace to you	See how you translated this in [verse 19](../20/19.md). (See: [[rc://en/ta/man/translate/figs-idiom]])
 JHN	20	27	j85h	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 JHN	20	27	xgwl	figs-explicit	ὧδε	1		Jesus uses **here** to refer to the places on his **hands** where there were holes. These holes in Jesus’ **hands** were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could say this explicitly. Alternate translation: “in these holes” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	20	27	ai73	figs-metonymy	τὰς χεῖράς μου	1		Jesus uses **my hands" to refer to the holes in Jesus’ **hands** that were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could say this explicitly. Alternate translation: “the nail marks in my hands” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+JHN	20	27	ai73	figs-metonymy	τὰς χεῖράς μου	1		Jesus uses **my hands** to refer to the holes in Jesus’ **hands** that were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could say this explicitly. Alternate translation: “the nail marks in my hands” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	20	27	tax6	figs-metonymy	τὴν πλευράν μου	1		Jesus uses **my side** to refer to the wound that a roman soldier made in his **side** with a spear. If this might confuse your readers, you could say this explicitly. Alternate translation: “the speak wound in his side” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 JHN	20	27	ncc3	figs-doublet	μὴ γίνου ἄπιστος, ἀλλὰ πιστός	1	Do not be unbelieving, but believe	These two phrases mean basically the same thing. The repetition is used to emphasize that Jesus wants Thomas to believe that he has become alive again. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “you absolutely must believe” (See: [[rc://en/ta/man/translate/figs-doublet]])
 JHN	20	27	n4pi	figs-ellipsis	μὴ γίνου ἄπιστος, ἀλλὰ πιστός	1	believe	Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “do not be unbelieving that I have become alive again, but believe it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -2609,50 +2609,89 @@ JHN	20	31	uem2	figs-ellipsis	πιστεύοντες	1	life in his name	Jesus is
 JHN	20	31	ip1i	figs-explicit	ζωὴν	1	life	Here, **life** refers to eternal **life**. If your readers would misunderstand this, you could say this explicitly. See the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])\n
 JHN	20	31	vgwe	figs-explicit	ἐν τῷ ὀνόματι αὐτοῦ	1		Here, **in** indicates the means by which people can have eternal **life**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “by means of his name” \n(See: [[rc://en/ta/man/translate/figs-explicit]])
 JHN	20	31	qxdy	figs-synecdoche	ἐν τῷ ὀνόματι αὐτοῦ	1	life in his name	Here, **his name** could refer to: (1) Jesus himself. Alternate translation: “through union with him” or “by the power of his person” (2) calling on Jesus’ name for salvation. Alternate translation: “by calling on his name” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-JHN	21	intro	e1bg			0		# John 21 General Notes<br><br>## Important figures of speech in this chapter<br><br>### The metaphor of sheep<br><br>Before Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([John 10:11](../../jhn/10/11.md)). After he became alive again, he told Peter that Peter would be the one who took care of Jesus’ sheep. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-JHN	21	1	et5h	writing-background		0	General Information:	Jesus shows himself again to the disciples at the Sea of Tiberias. Verses 2 and 3 tell us what happens in the story before Jesus appears. (See: [[rc://en/ta/man/translate/writing-background]])
-JHN	21	1	yj6k		μετὰ ταῦτα	1	After these things	Alternate translation: “Some time later”
-JHN	21	2	b421	figs-activepassive	καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος	1	with Thomas called Didymus	You can translate this in an active form. Alternate translation: “with Thomas whom we called Didymus” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-JHN	21	2	m4gx	translate-names	Δίδυμος	1	Didymus	**Didymus** is a male name that means “twin.” See how this name is translated in [John 11:15](../11/15.md). (See: [[rc://en/ta/man/translate/translate-names]])
-JHN	21	5	wgd7		παιδία	1	Young men	This is a term of endearment that means “My dear friends.”
-JHN	21	6	l2jd	figs-explicit	εὑρήσετε	1	you will find some	Here, **some** refers to fish. Alternate translation: “you will catch some fish in your net” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	6	p8he		αὐτὸ ἑλκύσαι	1	draw it in	Alternate translation: “to pull the net in”
-JHN	21	7	u5c3		ἠγάπα	1	loved	This is love that comes from God and is focused on the good of others, even when it does not benefit oneself. This kind of love cares for others, no matter what they do.
-JHN	21	7	h3p4		τὸν ἐπενδύτην διεζώσατο	1	he tied up his outer garment	Alternate translation: “he secured his outer garment around him” or “he put on his tunic”
-JHN	21	7	eve2	writing-background	ἦν γὰρ γυμνός	1	for he was undressed	This is background information. Peter had taken off some of his clothes to make it easier to work, but now that he was about to greet the Lord, he wanted to wear more clothing. Alternate translation: “for he had taken off some of his clothes” (See: [[rc://en/ta/man/translate/writing-background]])
-JHN	21	7	ab4d	figs-explicit	ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν	1	threw himself into the sea	Peter jumped into the water and swam to shore. Alternate translation: “jumped into the sea and swam to shore” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	7	k449	figs-idiom	ἔβαλεν ἑαυτὸν	1	threw himself	This is a idiom that means Peter jumped into the water very quickly. (See: [[rc://en/ta/man/translate/figs-idiom]])
-JHN	21	8	wrd3	writing-background	οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων	1	for they were not far from the land, about two hundred cubits off	This is background information. (See: [[rc://en/ta/man/translate/writing-background]])
-JHN	21	8	c1j8	translate-bdistance	πηχῶν διακοσίων	1	two hundred cubits	“90 meters.” A **cubit** was a little less than half a meter. (See: [[rc://en/ta/man/translate/translate-bdistance]])
-JHN	21	11	f7mi	figs-explicit	ἀνέβη οὖν Σίμων Πέτρος	1	Simon Peter then went up	Here, **went up** means Simon Peter had to go back to the boat. Alternate translation: “So Simon Peter went back to the boat” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	14	tp3i	translate-ordinal	τρίτον	1	the third time	You can translate this ordinal term “third” as “time number 3.” (See: [[rc://en/ta/man/translate/translate-ordinal]])
-JHN	21	15	m1bh			0	General Information:	Jesus begins to have a conversation with Simon Peter.
-JHN	21	15	t1uj		ἀγαπᾷς με	1	do you love me	Here, **love** refers the type of love that comes from God, which focuses on the good of others, even when it does not benefit oneself.
-JHN	21	15	l4h1		σὺ οἶδας ὅτι φιλῶ σε	1	you know that I love you	When Peter answers, he uses the word for **love** that refers to brotherly love or love for a friend or family member.
-JHN	21	15	qja3	figs-metaphor	βόσκε τὰ ἀρνία μου	1	Feed my lambs	Here, **lambs** is a metaphor for those persons who love Jesus and follow him. Alternate translation: “Feed the people I care for” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-JHN	21	16	szk8		ἀγαπᾷς με	1	do you love me	Here, **love** refers the type of love that comes from God, which focuses on the good of others, even when it does not benefit oneself.
-JHN	21	16	vk16	figs-metaphor	ποίμαινε τὰ πρόβατά μου	1	Take care of my sheep	Here, **sheep** is a metaphor for those who love and follow Jesus. Alternate translation: “Care for the people I care for” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-JHN	21	17	fj84	translate-ordinal	λέγει αὐτῷ τὸ τρίτον	1	He said to him a third time	The pronoun **He** refers to Jesus. Here, **the third time** means “time number 3.” Alternate translation: “Jesus said to him a third time” (See: [[rc://en/ta/man/translate/translate-ordinal]])
-JHN	21	17	kz3h		φιλεῖς με	1	do you love me	This time when Jesus asks this question he uses the word for **love** that refers to brotherly love or love for a friend or family member.
-JHN	21	17	p8aa	figs-metaphor	βόσκε τὰ προβάτια μου	1	Feed my sheep	Here, **sheep** is a metaphor that represents those who belong to Jesus and follow him. Alternate translation: “Care for the people I care for” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+JHN	21	intro	e1bg			0		# John 21 General Notes\n\n## Structure and formatting\n\n1. Jesus eats breakfast with his disciples (21:1–14)\n2. Jesus restores Peter as his disciple (21:15–19)\n3. Jesus and Peter speak about John (21:20–23)\n4. John concludes his Gospel (21:24–25)\n\n## Important figures of speech in this chapter\n\n### The metaphor of sheep\n\nBefore Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([10:11](../10/11.md)). After he became alive again, Jesus commanded Peter to take care of other believers in the same way. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “The disciple whom Jesus loved”\n\nThe Apostle John referred to himself as the disciple “whom Jesus loved” twice in this chapter ([21:7](../21/07.md), [20](../21/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to use a first person pronoun to these references and the other references to John throughout this chapter. You would also need to use first person plural pronouns in this chapter for all references to the disciples as a group, since John was one of them. If your language can retain the third person references, then you may want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/names/johntheapostle]] and [[rc://en/ta/man/translate/figs-123person]])\n\n### Different words for “love”\n\nIn [verses 15–17](../21/15.md), Jesus and Peter speak to each other using two different words in the original language that could both be translated as “love.” These words are often used interchangeably. However, when they are used together like in [verses 15–17](../21/15.md), they can have slightly different meanings. One word can refer to a type of love that is based on affection and friendship, but the other word can refer to a type of love that is based on sincere devotion and high esteem for the person being loved. Although the UST translates both of these words as “love,” the notes will provide more specific alternatives.
+JHN	21	1	x44v	writing-newevent	μετὰ ταῦτα	1	General Information:	This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]])
+JHN	21	1	yj6k	translate-names	θαλάσσης τῆς Τιβεριάδος	1		This **Sea** was also called “the Sea of Galilee.” See how you translated the similar name in [6:1](../06/01.md). (See: [[rc://en/ta/man/translate/translate-names]])
+JHN	21	2	et5h	writing-background		0	General Information:	Verses 2–3 provide background information on what happens in the story before Jesus appears to his disciples at the Sea of Tiberias. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
+JHN	21	2	b421	figs-activepassive	Θωμᾶς ὁ λεγόμενος Δίδυμος	1	with Thomas called Didymus	See how you translated this phrase in [11:16](../11/16.md). (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	2	m4gx	translate-names	Κανὰ τῆς Γαλιλαίας	1		See how you translated this phrase in [2:1](../02/01.md). (See: [[rc://en/ta/man/translate/translate-names]])
+JHN	21	2	xyiv	figs-explicit	οἱ τοῦ Ζεβεδαίου	1		This phrase refers to the disciples John and James, whom Jesus called “sons of thunder” in [Mark 3:17](../../mrk/03/17.md). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “James and I, the sons of Zebedee” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	2	e1qx	translate-names	Ζεβεδαίου	1		**Zebedee** is the name of a man. He was the father of the disciples John and James ([Matthew 4:21](../../mat/04/21.md)). (See: [[rc://en/ta/man/translate/translate-names]])
+JHN	21	3	pqlw	figs-pastforfuture	λέγει…λέγουσιν	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n
+JHN	21	3	zow1	figs-exclusive	ἡμεῖς	1		When the disciples say **we**, they are speaking of themselves without Peter, so **we** would be exclusive. Your language may require you to mark these forms. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+JHN	21	3	p8f0	figs-go	ἐρχόμεθα	1		Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural in your language. Alternate translation: “are going” (See: [[rc://en/ta/man/translate/figs-go]])
+JHN	21	3	l2s6	figs-explicit	ἐνέβησαν εἰς τὸ πλοῖον	1		Here, **got in a boat** implies that they also took the boat out on the Sea of Tiberias in order to fish. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “got into a boat and went fishing” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	4	j7jx	figs-pastforfuture	ἐστιν	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	5	jrth	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	5	wgd7	figs-metaphor	παιδία	1		Here Jesus uses the word **Children** figuratively as an affectionate way to address his disciples. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “My dear friends” (See: [[rc://en/ta/man/translate/figs-metaphor]])\n
+JHN	21	5	o62p	figs-explicit	μή τι προσφάγιον ἔχετε?	1		Jesus asks this question in a way that expects a negative response. He knows that the disciples did not catch any fish. If your language has a question form that assumes a negative response, you should use it here. Alternate translation: “you surely do not have any fish to eat, am I right?” (See: [[rc://en/ta/man/translate/figs-explicit]])\n
+JHN	21	6	l2jd	figs-explicit	εὑρήσετε	1	you will find some	Here, **some** refers to fish. If this would confuse your readers, you could say the meaning explicitly. Alternate translation: “you will find some fish” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	7	u5c3	figs-explicit	ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς	1	loved	This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes for this chapter. See also how you translated similar phrases in [13:23](../13/23.md), [18:15](../18/15.md), and [20:2](../20/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	7	kfh9	figs-pastforfuture	λέγει	1	loved	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	7	h3p4	figs-explicit	τὸν ἐπενδύτην διεζώσατο	1	he tied up his outer garment	Here, **outer garment** refers to a coat that would be worn over a person’s regular clothing. If this would confuse your readers, you could say the meaning explicitly. Alternate translation: “put on his cloak” (See: [[rc://en/ta/man/translate/figs-explicit]])\n
+JHN	21	7	eve2	writing-background	ἦν γὰρ γυμνός	1	for he was undressed	Here, **undressed** does not mean that Peter was naked. Rather, Peter had taken off **his outer garment** so that it would be easier for him to work. Now that he was about to greet Jesus, he wanted to wear more clothing. Alternate translation: “for he had taken off most of his clothes” (See: [[rc://en/ta/man/translate/writing-background]])
+JHN	21	7	ab4d	figs-explicit	ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν	1	threw himself into the sea	This implies that Peter jumped into the **sea** in order to swim to the shore. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “threw himself into the sea and swam to shore” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	8	wrd3	writing-background	οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων	1	for they were not far from the land, about two hundred cubits off	Here John provides this background information about the location of the boat the disciples were fishing in. Use the natural form in your language for expressing background information. Alternate translation: “for the boat was near the land, only about 200 cubits away” (See: [[rc://en/ta/man/translate/writing-background]])
+JHN	21	8	k1j9	figs-123person	ἦσαν	1	for they were not far from the land, about two hundred cubits off	If you translated “the disciple whom Jesus loved” in the previous verse with a first person form, then you will need to use the first person plural “we” here. You will also need to use first person plural pronouns in all occurrences of third person plural pronouns that refer to the disciples throughout the rest of this chapter. Alternate translation: “we were” (See: [[rc://en/ta/man/translate/figs-123person]])\n
+JHN	21	8	c1j8	translate-bdistance	πηχῶν διακοσίων	1	two hundred cubits	A **cubit** is a measurement of distance equivalent to a little less than half of one meter or about one yard. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “about 90 meters” or “about 100 yards” (See: [[rc://en/ta/man/translate/translate-bdistance]])
+JHN	21	9	ilgt	figs-pastforfuture	βλέπουσιν	1	two hundred cubits	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	9	r0ka	figs-activepassive	ἀνθρακιὰν κειμένην, καὶ ὀψάριον ἐπικείμενον	1		If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a charcoal fire that Jesus had kindled, and a fish that Jesus had laid on it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	9	oi9d	grammar-collectivenouns	ὀψάριον ἐπικείμενον, καὶ ἄρτον	1		The words **fish** and **bread**are singular nouns. These could mean: (1) Jesus had one fish and one loaf of bread, as in the UST. (2) Jesus had an unknown amount of fish and bread that are referred to collectively. Alternate translation: “some fish laid on it, and some bread loaves” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
+JHN	21	10	pwch	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	11	f7mi	figs-explicit	ἀνέβη οὖν Σίμων Πέτρος	1	Simon Peter then went up	Here, **went up** means that Simon Peter went back to the boat. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Simon Peter went up into to the boat” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	11	lsh9	figs-activepassive	οὐκ ἐσχίσθη τὸ δίκτυον	1	Simon Peter then went up	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the fish did not tear the net” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	12	tq70	figs-pastforfuture	λέγει…ἐστιν	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	12	jvsm	figs-quotations	ἐξετάσαι αὐτόν, σὺ τίς εἶ	1		If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “to ask him who he is” (See: [[rc://en/ta/man/translate/figs-quotations]])
+JHN	21	13	x5pq	figs-pastforfuture	ἔρχεται…λαμβάνει…δίδωσιν	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	14	tp3i	translate-ordinal	τρίτον	1	the third time	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “time number 3.” (See: [[rc://en/ta/man/translate/translate-ordinal]])
+JHN	21	14	nz9d	figs-activepassive	ἐφανερώθη	1	the third time	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “showed himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	14	q55e	figs-activepassive	ἐγερθεὶς ἐκ νεκρῶν	1	the third time	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God having raised him from the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	14	y94q	figs-idiom	ἐγερθεὶς ἐκ νεκρῶν	1	the third time	Here, **raised from the dead** is an idiom that refers to a dead person becoming alive again. If this might confuse your readers, you could say the meaning plainly. See how you translated a similar phrase in [20:9](../20/09.md). Alternate translation: “having become alive after he died” (See: [[rc://en/ta/man/translate/figs-idiom]])
+JHN	21	15	avdf		λέγει…λέγει…λέγει	1	do you love me	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	15	xwxd	figs-explicit	ἀγαπᾷς με…φιλῶ σε	1	the third time	The two occurrences of **love** in this verse are two different words in the original language. If it would be helpful to your readers, you could show this in your translation. See the discussion of this concept in the General Notes for this chapter. Alternate translation: “do you love me with great esteem … I love you with affection” or “do you love me deeply… I love you like a friend” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	15	t1uj	figs-explicit	πλέον τούτων	1		Here, **these** could refer to: (1) the other disciples who were there with Jesus and Peter. This meaning would indicate Jesus is asking Peter if he loves Jesus more than the other disciples love him. Alternate translation: “more than these disciples love me” (2) the fish, boat, and other equipment that were used for catching fish, which was Peter’s former job. Alternate translation: “more than these fishing tools” or “more than your former job” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	15	qja3	figs-metaphor	βόσκε τὰ ἀρνία μου	1	Feed my lambs	Jesus uses **Feed my lambs** figuratively to refer to providing for the spiritual needs of people who trust in Jesus. Here Jesus is commanding Peter to take care of other believers in the same way that Jesus took care of them while he was with them. If this might confuse your readers, you could say the meaning plainly or use a simile. Alternate translation: “Take care of the people who believe in me like a shepherd feeds lambs” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+JHN	21	16	szk8	figs-pastforfuture	λέγει…λέγει…λέγει	1	do you love me	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	16	p9vr	translate-ordinal	δεύτερον	1	do you love me	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “time number 2.” (See: [[rc://en/ta/man/translate/translate-ordinal]])
+JHN	21	16	rfew	figs-explicit	ἀγαπᾷς με…φιλῶ σε	1	do you love me	The two occurrences of **love** in this verse are two different words in the original language. See how you translated these phrases in the previous verse. (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	16	vk16	figs-metaphor	ποίμαινε τὰ πρόβατά μου	1	Take care of my sheep	This sentence has the same meaning as “Feed my lambs” in the previous verse. See how you translated that similar sentence there. Alternate translation: “Take care of the people who believe in me like a shepherd takes care of lambs” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+JHN	21	17	cysn	figs-pastforfuture	λέγει…λέγει…λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	17	fj84	translate-ordinal	τὸ τρίτον…τὸ τρίτον	2	He said to him a third time	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “time number 3 … time number 3.” (See: [[rc://en/ta/man/translate/translate-ordinal]])
+JHN	21	17	kmch	figs-explicit	φιλεῖς με…φιλεῖς με…φιλῶ σε	2		The three occurrences of **love** in this verse are all the same word in the original language. However, this word is different from the word Jesus used for **love** in the previous two verses when he asked Peter, “Do you love me?” You should use the same word for **love** in this verse that you used for Peter’s responses in the previous two verses when he said, “You know that I love you.” See the discussion of this concept in the General Notes for this chapter. Alternate translation: “do you love me with affection … Do you love me with affection … I love you with affection” or “do you love me like a friend … Do you love me like a friend … I love you like a friend” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	17	ayds	figs-quotations	εἶπεν αὐτῷ τὸ τρίτον, φιλεῖς με	1	He said to him a third time	If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “he asked him the third time if he loved him” (See: [[rc://en/ta/man/translate/figs-quotations]])
+JHN	21	17	p8aa	figs-metaphor	βόσκε τὰ προβάτια μου	1	Feed my sheep	This sentence has the same meaning as “Feed my lambs” in verse 15 and “Take care of my sheep” in the previous verse. See how you translated those similar sentences in the previous two verses. Alternate translation: “Take care of the people who believe in me like a shepherd feeds sheep” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 JHN	21	18	sqb7	figs-doublet	ἀμὴν, ἀμὴν, λέγω σοι	1	Truly, truly	Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this is in [1:51](../01/51.md). (See: [[rc://en/ta/man/translate/figs-doublet]])
-JHN	21	19	ys3m	writing-background	δὲ	1	Now	John uses this word to show he is giving background information before he continues the story. (See: [[rc://en/ta/man/translate/writing-background]])
-JHN	21	19	hf2r	figs-explicit	σημαίνων ποίῳ θανάτῳ δοξάσει τὸν Θεόν	1	to indicate with what kind of death Peter would glorify God	Here John implies that Peter would die on a cross. Alternate translation: “to indicate that Peter would die on a cross to honor God” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	19	k8z1	figs-explicit	ἀκολούθει μοι	1	Follow me	Here the word **Follow** means “to be a disciple.” Alternate translation: “Keep on being my disciple” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	20	wzm9		τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς	1	the disciple whom Jesus loved	John refers to himself in this way throughout the book, rather than mentioning his name.
-JHN	21	20	ikd4		ἠγάπα	1	loved	This is the kind of love that comes from God and always desires the good of others, even when it does not benefit oneself. This kind of love cares for others, no matter what they do.
-JHN	21	20	ys31		ἐν τῷ δείπνῳ	1	at the dinner	This is a reference to the Last Supper ([John 13](../13/01.md)).
-JHN	21	21	u5rr		τοῦτον…ἰδὼν, ὁ Πέτρος	1	Peter saw him	Here, **him** refers to “the disciple whom Jesus loved.”
-JHN	21	21	cf5h	figs-explicit	Κύριε, οὗτος δὲ τί	1	Lord, what will this man do?	Peter wants to know what will happen to John. Alternate translation: “Lord, what will happen to this man?” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	22	yc52		λέγει αὐτῷ ὁ Ἰησοῦς	1	Jesus said to him	Alternate translation: “Jesus said to Peter”
-JHN	21	22	e3xi		ἐὰν αὐτὸν θέλω μένειν	1	If I want him to stay	Here, **him** refers to John, the “disciple whom Jesus loved” in [John 21:20](../21/20.md).
-JHN	21	22	tef8		ἔρχομαι	1	I come	This refers to Jesus’ second coming, his return to earth from heaven.
-JHN	21	22	tf23	figs-rquestion	τί πρὸς σέ?	1	what is that to you?	This remark appears in the form of a question to express a mild rebuke. Alternate translation: “that is not your concern.” or “you should not be concerned about that.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-JHN	21	23	c2cr		εἰς τοὺς ἀδελφοὺς	1	among the brothers	Here, **the brothers** refers to all the followers of Jesus.
-JHN	21	24	s5bp	writing-endofstory		0	General Information:	This is the end of the Gospel of John. Here the author, the Apostle John, gives a closing comment about himself and what he has written in this book. (See: [[rc://en/ta/man/translate/writing-endofstory]])
-JHN	21	24	d6t5		ὁ μαθητὴς	1	the disciple	Alternate translation: “the disciple John”
-JHN	21	24	f7ww	figs-explicit	ὁ μαρτυρῶν περὶ τούτων	1	who testifies about these things	Here, **testifies** means that he personally sees something. Alternate translation: “who has seen all these things” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	24	h5i9	figs-explicit	οἴδαμεν	1	we know	Here, **we** refers to those who trust in Jesus. Alternate translation: “we who trust in Jesus know” (See: [[rc://en/ta/man/translate/figs-explicit]])
-JHN	21	25	l3hz	figs-activepassive	ἐὰν γράφηται καθ’ ἕν	1	If each one were written down	You can translate this in an active form. Alternate translation: “if someone wrote down all of them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-JHN	21	25	i9n8	figs-hyperbole	οὐδ’ αὐτὸν…τὸν κόσμον χωρήσειν τὰ…βιβλία	1	even the world itself could not contain the books	John exaggerates to emphasize that Jesus did many more miracles than what people could write about in many books. (See: [[rc://en/ta/man/translate/figs-hyperbole]])
-JHN	21	25	xn87	figs-activepassive	τὰ γραφόμενα βιβλία	1	the books that would be written	You can translate this in an active form. Alternate translation: “the books that people could write about what he did” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	18	bqps	figs-metonymy	ἐζώννυες σεαυτὸν…ζώσει σε	1		Although **gird** means to put on a belt, Jesus uses it figuratively in this verse to refer to putting on clothes. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “you used to dress yourself … will dress you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+JHN	21	18	qltf	figs-explicit	ἐκτενεῖς τὰς χεῖράς σου	1	Truly, truly	Here, **stretch out** means to extend one’s hands away from one’s sides. This describes the posture of someone who is being crucified. It does not mean that the **hands** themselves stretch. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “you will extend your hands out from your sides” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	19	ys3m	writing-background	τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν Θεόν	1	Now	**Now** here indicates that in this sentence John is giving background information in order to explain what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]])
+JHN	21	19	kpf6	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	19	k8z1	figs-idiom	ἀκολούθει μοι	1	Follow me	See how you translated this sentence in [1:43](../01/43.md). (See: [[rc://en/ta/man/translate/figs-idiom]])
+JHN	21	20	eg23	figs-pastforfuture	βλέπει	1	the disciple whom Jesus loved	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	20	wzm9	figs-explicit	τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς	1	the disciple whom Jesus loved	This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes for this chapter. See also how you translated similar phrases in [13:23](../13/23.md), [18:15](../18/15.md), [20:2](../20/02.md), and [21:7](../21/07.md). (See: [[rc://en/ta/man/translate/figs-explicit]])\n
+JHN	21	20	ikd4	writing-pronouns	ἀκολουθοῦντα	1	loved	If your language marks the dual form, then the pronoun **them** here would be in the dual form. (See: [[rc://en/ta/man/translate/writing-pronouns]])\n
+JHN	21	20	ys31	figs-explicit	ἐν τῷ δείπνῳ	1	at the dinner	John here refers to **the dinner** Jesus had with his disciples on the night before he was crucified. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “at the last dinner they had together before Jesus died” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	20	aba3		Κύριε, τίς ἐστιν, ὁ παραδιδούς σε	1		See how you translated the similar sentence in [13:25](../13/25.md).
+JHN	21	21	u5rr	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	21	cf5h	figs-explicit	Κύριε, οὗτος δὲ τί	1	Lord, what will this man do?	Peter implies that he wants to know what will happen to John in the future. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Lord, what will happen to this one?” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	22	yc52	figs-pastforfuture	λέγει	1		Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+JHN	21	22	e3xi	writing-pronouns	ἐὰν αὐτὸν θέλω μένειν	1	If I want him to stay	Here, **him** refers to John, the “disciple whom Jesus loved” in [John 21:20](../21/20.md). (See: [[rc://en/ta/man/translate/writing-pronouns]])
+JHN	21	22	tef8	figs-explicit	ἔρχομαι	1	I come	Jesus uses **come** here to refer to the time in the future when he will return to earth from heaven. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “I come back to this world” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	22	tf23	figs-rquestion	τί πρὸς σέ?	1	what is that to you?	John is using a rhetorical question here to mildly rebuke Peter. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “that has nothing to do with you” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+JHN	21	22	dvts	figs-idiom	μοι ἀκολούθει	1		See how you translated this sentence in [1:43](../01/43.md). (See: [[rc://en/ta/man/translate/figs-idiom]])
+JHN	21	23	wmzo	figs-metonymy	οὗτος ὁ λόγος	1		Here, **this word** refers to what **the brothers** say about John’s future in the next clause. If this would confuse your readers, you could say the meaning explicitly. Alternate translation: “the following report about John’s future” (See: [[rc://en/ta/man/translate/figs-metonymy]])\n
+JHN	21	23	np23	figs-metaphor	ἐξῆλθεν…οὗτος ὁ λόγος	1		John uses **spread** figuratively to refer to **this word** being repeated among the believers. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “this word was repeated” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+JHN	21	23	c2cr	figs-gendernotations	τοὺς ἀδελφοὺς	1	the brothers	Although the term **brothers** is masculine, John is using the word here in a generic sense that includes both men and women. Alternate translation: “the fellow believers” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+JHN	21	23	chsq	figs-explicit	ὁ μαθητὴς ἐκεῖνος	1		Here, **that disciple** refers to the Apostle John. If this might confuse your readers, you could say that explicitly, as in the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	23	wb7e	figs-pastforfuture	οὐκ ἀποθνῄσκει…ὅτι οὐκ ἀποθνῄσκει	1	the brothers	John is using the present tense in order to refer to something that will happen in the future. If this might confuse your readers, you could use the future tense. Alternate translation: “will not die … that he will not die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n
+JHN	21	23	cs14	writing-pronouns	αὐτῷ	1	the brothers	The pronoun **him** here refers to Peter. If this might confuse your readers, you could say that explicitly, as in the UST. (See: [[rc://en/ta/man/translate/writing-pronouns]])
+JHN	21	23	elmi	writing-pronouns	ὅτι οὐκ ἀποθνῄσκει…αὐτὸν	1	the brothers	The pronouns *he** and **him** here refer to John. If this might confuse your readers, you could say that explicitly, as in the UST. (See: [[rc://en/ta/man/translate/writing-pronouns]])
+JHN	21	23	qxqr		ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ	1		See how you translated this sentence in the previous verse.
+JHN	21	24	s5bp	writing-endofstory		0	General Information:	In verses 24–25 John indicates the end of his Gospel by giving a closing comment about himself and what he has written in this book. Use the natural form in your language for expressing the conclusion of a story.(See: [[rc://en/ta/man/translate/writing-endofstory]])
+JHN	21	24	d6t5	figs-123person	οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων, καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν	1	the disciple	In this verse John is speaking about himself in the third person. If this is confusing in your language, you can use the first person. Alternate translation: “I am the disciple who testifies about these things and who wrote these things, and we know that my testimony is true” (See: [[rc://en/ta/man/translate/figs-123person]])
+JHN	21	24	f7ww	figs-explicit	τούτων…ταῦτα	1	who testifies about these things	In this verse, **these things** refers to everything that John has written in this Gospel. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “everything in this book … all these things” (See: [[rc://en/ta/man/translate/figs-explicit]])
+JHN	21	24	h5i9	figs-exclusive	οἴδαμεν	1	we know	Here the pronoun **we** is exclusive. Your language may require you to mark this form. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+JHN	21	24	l03o	figs-extrainfo	οἴδαμεν	1	we know	Here, **we** could refer to: (1) John and the other eyewitnesses to the earthly life of Jesus, as in [1:14](..01/14.md) and [1 John 1:2–7](../../1jn/01/02.md). Alternate translation: “We eyewitnesses of Jesus’ life know” (2) the elders in the church at Ephesus where John lived at the end of his life. Alternate translation: “We elders of the church at Ephesus know” However, since who **we** refers to is uncertain, it would be best not to explain the meaning further. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
+JHN	21	25	l3hz	figs-activepassive	ἐὰν γράφηται καθ’ ἕν	1	If each one were written down	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “if someone wrote down each one” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+JHN	21	25	i9n8	figs-hyperbole	οὐδ’ αὐτὸν…τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία	1	even the world itself could not contain the books	John exaggerates to emphasize that Jesus did very many good things. If this would be misunderstood in your language, you could use an equivalent expression from your language to show this emphasis. Alternate translation: “a very large amount of books about these miracles would be written” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+JHN	21	25	h3zw	figs-metonymy	τὸν κόσμον	1	even the world itself could not contain the books	Here, **the world** refers to either the surface of the earth or the universe. Either meaning would achieve John’s purpose. If your language does not have a general expression for **world**, you could use an alternate expression. Alternate translation: “the whole earth” or “the whole universe” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+JHN	21	25	xn87	figs-activepassive	τὰ γραφόμενα βιβλία	1	the books that would be written	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the books that someone would write” (See: [[rc://en/ta/man/translate/figs-activepassive]])
diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index aa9c682ffc..ee3b150447 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -1,13 +1,13 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-1CO	front	intro	e8ey			0		# Introduction to 1 Corinthians<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of 1 Corinthians<br><br>1. Opening (1:1–9)<br>2. Against divisions (1:10–4:15)<br>3. Against sexual immorality (4:16–6:20)<br>4. On abstinence (7:1–40)<br>5. On food (8:1–11:1)<br>6. On head coverings (11:2–16)<br>7. On the Lord’s Supper (11:17-34)<br>8. On spiritual gifts (12:1–14:40)<br>9. On the resurrection of the dead (15:1–58)<br>10. On the collection and visits (16:1–12)<br>11. Closing: final commands and greetings (16:13–24)<br><br>### Who wrote the Book of 1 Corinthians?<br><br>Paul wrote 1 Corinthians. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.<br><br>Paul started the church that met in Corinth. He was staying in the city of Ephesus when he wrote this letter.<br><br>### What is the Book of 1 Corinthians about?<br><br>1 Corinthians is a letter that Paul wrote to the believers who were in the city of Corinth. Paul had heard that there were problems among the believers there. They were arguing with each other. Some of them did not understand some of the Christian teachings. And some of them were behaving badly. In this letter, Paul responded to them and encouraged them to live in a way that pleased God.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “First Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Corinth like?<br><br>Corinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea, many travelers and traders came to buy and sell goods there. This resulted in the city having people from many different cultures. The city was famous for having people who lived in immoral ways. The people worshipped Aphrodite, the Greek goddess of love. As part of the ceremonies honoring Aphrodite, her worshipers had sexual intercourse with temple prostitutes.<br><br>### What was the problem with meat sacrificed to idols?<br><br>Many animals were slaughtered and sacrificed to the false gods in Corinth. Priests and worshipers kept some of the meat. Much of the meat was sold in markets. Many Christians disagreed with each other over whether it was right for them to eat this meat, because it had been dedicated to a false god. Paul writes about this problem in 1 Corinthians.<br><br>## Part 3: Important Translation Issues<br><br>### What do “knowledge” and “wisdom” mean in 1 Corinthians?<br><br>### How are the ideas of “holy” and “sanctify” represented in 1 Corinthians in the ULT?<br><br>The scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, 1 Corinthians ULT uses the following principles:<br><br>* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.” (See: 1:2; 3:17)<br>* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:1, 2; 14:33; 16:1, 15)<br>* Sometimes the meaning in the passage implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “reserved for,” or “sanctified.” (See: 1:2; 6:11; 7:14, 34)<br><br>The UST will often be helpful as translators think about how to represent these ideas in their own versions.<br><br>### What is the meaning of “flesh?”<br><br>Paul frequently used the terms “flesh” or “fleshly” to refer to Christians who did sinful things. However, it is not the physical world that is evil. Paul also described Christians who lived in a righteous way as “spiritual.” This is because they did what the Holy Spirit taught them to do. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### What did Paul mean by the expression “in Christ,” “in the Lord,” etc.?<br><br>This kind of expression occurs in 1:2, 30, 31; 3:1; 4:10, 15, 17; 6:11, 19; 7:22; 9:1, 2; 11:11, 25; 12:3, 9, 13, 18, 25; 14:16; 15:18, 19, 22, 31, 58; 16:19, 24. Paul meant to express the idea of a very close union with Christ and the believers. At the same time, he often intended other meanings as well. See, for example, “those who have been dedicated in Christ Jesus” (1:2), where Paul specifically meant that Christian believers have been dedicated to Christ.<br><br>Please see the introduction to the Book of Romans for more details about this kind of expression.<br><br>### What are the major issues in the text of the Book of 1 Corinthians?<br><br>For the following verses, modern versions of the Bible differ from older versions. Translators are advised to follow the modern versions of the Bible. However, if in the translators’ region there are Bibles that read according to older versions of the Bible, the translators can follow those. If so, these verses should be put inside square brackets (\[\]) to indicate that they were probably not original to 1 Corinthians.<br><br>* “Therefore glorify God with your body.” Some older versions read “Therefore glorify God with your body and in your spirit, which are God’s.” (6:20)<br>* “I did this even though I myself was not under the law” (9:20). Some older versions leave this passage out.<br>* “for the sake of conscience--the conscience of the other man.” Some older versions read “for the sake of conscience: for the earth and everything in it belong to the Lord: the conscience of the other man.” (10:28)<br>* “and that I give my body to be burned” (13:3). Some older versions read, “and that I give my body so that I might boast.”<br>* “But if anyone does not recognize this, let him not be recognized” (14:38). Some older versions read, “But if anyone is ignorant of this, let him be ignorant.”<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
-1CO	1	intro	ud5y			0		# 1 Corinthians 1 General Notes<br><br>## Structure and formatting<br><br>1. Opening (1:1–9)<br>      * Greetings and Blessing (1:1–3)<br>      * Praise and Prayer (1:4–9)<br>2. Against divisions (1:10–4:15)<br>      * Divisions, Leaders, and Baptism (1:10–17)<br>      * Wisdom, Foolishness, and Boasting (1:18–31)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Disunity<br><br>In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>## Important figures of speech in this chapter<br><br>### Metaphors about Christ<br><br>In this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Positive and negative uses of “wisdom”<br><br>Throughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### Using different perspectives<br><br>Sometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.<br><br>### Information presented out of order<br><br>The ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move it between [1:14](../01/14.md) and [1:15](../01/15.md).
-1CO	1	1	m3dd	figs-exclusive		0	General Information	Throughout this letter the words “we,” “us,” “our,” and “ours” include the Corinthian believers unless otherwise noted. (See: rc://en/ta/man/translate/figs-exclusive)
-1CO	1	1	lihg	figs-yousingular		0	General Information	The words “you,” “your,” and “yours” refer to the Corinthians believers and so are plural unless otherwise noted. (See: rc://en/ta/man/translate/figs-yousingular)
-1CO	1	1	o7ie	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If this would be misunderstood in your language, you can use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “From Paul. I have been” (See: rc://en/ta/man/translate/figs-123person)
+1CO	front	intro	e8ey			0		# Introduction to 1 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 1 Corinthians\n\n1. Opening (1:1–9)\n2. Against divisions (1:10–4:15)\n3. Against sexual immorality (4:16–6:20)\n4. On abstinence (7:1–40)\n5. On food (8:1–11:1)\n6. On head coverings (11:2–16)\n7. On the Lord’s Supper (11:17-34)\n8. On spiritual gifts (12:1–14:40)\n9. On the resurrection of the dead (15:1–58)\n10. On the collection and visits (16:1–12)\n11. Closing: final commands and greetings (16:13–24)\n\n### Who wrote the Book of 1 Corinthians?\n\nPaul wrote 1 Corinthians. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.\n\nPaul started the church that met in Corinth. He was staying in the city of Ephesus when he wrote this letter.\n\n### What is the Book of 1 Corinthians about?\n\n1 Corinthians is a letter that Paul wrote to the believers who were in the city of Corinth. Paul had heard that there were problems among the believers there. They were arguing with each other. Some of them did not understand some of the Christian teachings. And some of them were behaving badly. In this letter, Paul responded to them and encouraged them to live in a way that pleased God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “First Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea, many travelers and traders came to buy and sell goods there. This resulted in the city having people from many different cultures. The city was famous for having people who lived in immoral ways. The people worshipped Aphrodite, the Greek goddess of love. As part of the ceremonies honoring Aphrodite, her worshipers had sexual intercourse with temple prostitutes.\n\n### What was the problem with meat sacrificed to idols?\n\nMany animals were slaughtered and sacrificed to the false gods in Corinth. Priests and worshipers kept some of the meat. Much of the meat was sold in markets. Many Christians disagreed with each other over whether it was right for them to eat this meat, because it had been dedicated to a false god. Paul writes about this problem in 1 Corinthians.\n\n## Part 3: Important Translation Issues\n\n### What do “knowledge” and “wisdom” mean in 1 Corinthians?\n\n### How are the ideas of “holy” and “sanctify” represented in 1 Corinthians in the ULT?\n\nThe scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, 1 Corinthians ULT uses the following principles:\n\n* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.” (See: 1:2; 3:17)\n* Sometimes the meaning in a passage indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:1, 2; 14:33; 16:1, 15)\n* Sometimes the meaning in the passage implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “reserved for,” or “sanctified.” (See: 1:2; 6:11; 7:14, 34)\n\nThe UST will often be helpful as translators think about how to represent these ideas in their own versions.\n\n### What is the meaning of “flesh?”\n\nPaul frequently used the terms “flesh” or “fleshly” to refer to Christians who did sinful things. However, it is not the physical world that is evil. Paul also described Christians who lived in a righteous way as “spiritual.” This is because they did what the Holy Spirit taught them to do. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/righteous]] and [[rc://en/tw/dict/bible/kt/spirit]])\n\n### What did Paul mean by the expression “in Christ,” “in the Lord,” etc.?\n\nThis kind of expression occurs in 1:2, 30, 31; 3:1; 4:10, 15, 17; 6:11, 19; 7:22; 9:1, 2; 11:11, 25; 12:3, 9, 13, 18, 25; 14:16; 15:18, 19, 22, 31, 58; 16:19, 24. Paul meant to express the idea of a very close union with Christ and the believers. At the same time, he often intended other meanings as well. See, for example, “those who have been dedicated in Christ Jesus” (1:2), where Paul specifically meant that Christian believers have been dedicated to Christ.\n\nPlease see the introduction to the Book of Romans for more details about this kind of expression.\n\n### What are the major issues in the text of the Book of 1 Corinthians?\n\nFor the following verses, modern versions of the Bible differ from older versions. Translators are advised to follow the modern versions of the Bible. However, if in the translators’ region there are Bibles that read according to older versions of the Bible, the translators can follow those. If so, these verses should be put inside square brackets (\\[\\]) to indicate that they were probably not original to 1 Corinthians.\n\n* “Therefore glorify God with your body.” Some older versions read “Therefore glorify God with your body and in your spirit, which are God’s.” (6:20)\n* “I did this even though I myself was not under the law” (9:20). Some older versions leave this passage out.\n* “for the sake of conscience--the conscience of the other man.” Some older versions read “for the sake of conscience: for the earth and everything in it belong to the Lord: the conscience of the other man.” (10:28)\n* “and that I give my body to be burned” (13:3). Some older versions read, “and that I give my body so that I might boast.”\n* “But if anyone does not recognize this, let him not be recognized” (14:38). Some older versions read, “But if anyone is ignorant of this, let him be ignorant.”\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]])
+1CO	1	intro	ud5y			0		# 1 Corinthians 1 General Notes\n\n## Structure and formatting\n\n1. Opening (1:1–9)\n      * Greetings and Blessing (1:1–3)\n      * Praise and Prayer (1:4–9)\n2. Against divisions (1:10–4:15)\n      * Divisions, Leaders, and Baptism (1:10–17)\n      * Wisdom, Foolishness, and Boasting (1:18–31)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.\n\n## Special concepts in this chapter\n\n### Disunity\n\nIn this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul speaks of both wisdom and foolishness. These words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])\n\n### Power and weakness\n\nThroughout this chapter, Paul speaks of both power and weakness. These words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])\n\n## Important figures of speech in this chapter\n\n### Metaphors about Christ\n\nIn this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.\n\n### Rhetorical questions\n\nPaul asks many questions in this chapter. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Positive and negative uses of “wisdom”\n\nThroughout this chapter, Paul speaks about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### Using different perspectives\n\nSometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you can do it in other places as well.\n\n### Information presented out of order\n\nThe ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move it between [1:14](../01/14.md) and [1:15](../01/15.md).
+1CO	1	1	m3dd	figs-exclusive		0	General Information	Throughout this letter the words “we,” “us,” “our,” and “ours” include the Corinthian believers unless otherwise noted. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	1	1	lihg	figs-yousingular		0	General Information	The words “you,” “your,” and “yours” refer to the Corinthians believers and so are plural unless otherwise noted. (See: [[rc://en/ta/man/translate/figs-yousingular]])
+1CO	1	1	o7ie	figs-123person	Παῦλος	1		In this culture, letter writers would give their own names first, referring to themselves in the third person. If this would be misunderstood in your language, you can use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “From Paul. I have been” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	1	e8j3	translate-names	Παῦλος	1	Paul	Here and throughout the letter, this is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	1	1	qp1n	figs-activepassive	κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ	1	Sosthenes our brother	If this form would be misunderstood in your language, you could express **called by Christ Jesus {to be} an apostle** in active form. Alternate translation: “whom Christ Jesus called {to be} an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	1	qvn5	figs-possession	διὰ θελήματος Θεοῦ	1		Here, Paul uses the possessive form to describe **the will** that **God** has. If it would be misunderstood in your language that this phrase refers to what God wills, you could express the idea with a verbal phrase. Alternate translation: “because God desired this” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	1	1	xfbo	figs-explicit	καὶ Σωσθένης	1		This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first person singular more than the first person plural in the letter. If there is a way in your language to indicate that Paul writes in behalf of Sosthenes, you can use it here. Alternate translation: “and I write in behalf of Sosthenes” (See: rc://en/ta/man/translate/figs-explicit)
+1CO	1	1	xfbo	figs-explicit	καὶ Σωσθένης	1		This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first person singular more than the first person plural in the letter. If there is a way in your language to indicate that Paul writes in behalf of Sosthenes, you can use it here. Alternate translation: “and I write in behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	1	1	n9zv	translate-names	Σωσθένης	1		This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	1	2	r9kg	figs-123person	τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ	1	to the church of God at Corinth	In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	2	e75p	figs-activepassive	ἡγιασμένοις	1	those who have been sanctified in Christ Jesus	If you cannot use this form in your language, you could express **having been sanctified** in active form with “God” as the subject. Alternate translation: “God having sanctified you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -17,7 +17,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	2	l21m	figs-idiom	ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν	1	those who call on the name of our Lord Jesus Christ	“Calling on the name of” someone is an idiom that refers to worshiping and praying to that person. If this would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “who pray to and venerate our Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	1	2	l9rq	figs-ellipsis	αὐτῶν καὶ ἡμῶν	1	their Lord and ours	In the phrase, Paul has left out words that may be needed in some languages to make a complete thought. If you cannot leave out these words in your language, you could supply words such as “who is” and “Lord” to make a complete thought. Alternate translation: “who is Lord over them and us” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	1	3	gc2c	translate-blessing	χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ	1	General Information:	After stating his name and the name of the person to whom he is writing, Paul adds a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness and peace within you from God our Father and the Lord Jesus the Messiah” or “I pray that grace and peace from God our Father and the Lord Jesus the Messiah will always be with you” (See: [[rc://en/ta/man/translate/translate-blessing]])
-1CO	1	4	zd7l	figs-hyperbole	πάντοτε	1		Here, **always** is an exaggeration that Paul uses to express how often he prays for the Corinthians. If **always** would be misunderstood in your language, you could use a word that indicates frequency. Alternate translation: “consistently” or “frequently” (See: rc://en/ta/man/translate/figs-hyperbole)
+1CO	1	4	zd7l	figs-hyperbole	πάντοτε	1		Here, **always** is an exaggeration that Paul uses to express how often he prays for the Corinthians. If **always** would be misunderstood in your language, you could use a word that indicates frequency. Alternate translation: “consistently” or “frequently” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	1	4	qoag	figs-distinguish	τῷ Θεῷ μου	1		When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Corinthians believe in. Rather, he simply wishes to state that this is **God** is his God. If **my God** in your translation sounds like it makes a distinction between Paul’s God and the Corinthians’ God, you could translate with a plural pronoun. Alternate translation: “to our God” (See: [[rc://en/ta/man/translate/figs-distinguish]])
 1CO	1	4	t16d	figs-activepassive	τῇ δοθείσῃ	1	because of the grace of God that was given to you in Christ Jesus	If you cannot use this form in your language, you could express **that was given** in active form with “God” or “he” as the subject. Alternate translation: “that he gave” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	4	jjtn	figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1		Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, explains (1) the means by which God has given grace to the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has given grace to the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -45,7 +45,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	9	u2z0	figs-possession	εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ	1		Here, Paul uses the possessive form to describe **fellowship** that is with **his Son**. If this form would be misunderstood in you language, you could (1) use a word such as “with” to make this clear. Alternate translation: “into fellowship with his Son” (2) translate **fellowship** with a verb such as “share in” or “commune with.” Alternate translation: “to commune with his Son” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	9	kx3z	guidelines-sonofgodprinciples	τοῦ Υἱοῦ αὐτοῦ	1	his Son	**Son** is an important title for Jesus and describes his relationship with God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 1CO	1	10	huz1	grammar-connect-words-phrases	παρακαλῶ δὲ	1		The word translated **now** indicates the beginning of a new section. Paul transitions from giving thanks to appealing to the Corinthians to avoid divisions. You could: (1) leave this word untranslated, and show the shift in topic by starting a new paragraph. Alternate translation: “I urge” (2) use a word or phrase that indicates the beginning of a new section. Alternate translation: “Next, I urge” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	1	10	u1u1	figs-infostructure	παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ,	1		In this sentence, **I urge you** is far away from what Paul is urging. If it would be clearer in your language, you could move **I urge you** so that it comes right before **that you all speak**. Alternate translation: “Now brothers, through the name of our Lord Jesus Christ, I urge you” (See: rc://en/ta/man/translate/figs-infostructure)
+1CO	1	10	u1u1	figs-infostructure	παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ,	1		In this sentence, **I urge you** is far away from what Paul is urging. If it would be clearer in your language, you could move **I urge you** so that it comes right before **that you all speak**. Alternate translation: “Now brothers, through the name of our Lord Jesus Christ, I urge you” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	1	10	k7gw	figs-gendernotations	ἀδελφοί	1	brothers	Although the word translated **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	1	10	sw54	figs-metonymy	διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ	1	through the name of our Lord Jesus Christ	Here, Paul uses the **name** of Jesus to refer to the authority of Jesus. With this language, he reminds the Corinthians that he is an apostle with authority from Jesus. If the meaning of **name** would be misunderstood in your language, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “on behalf of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	1	10	u4y2	figs-idiom	τὸ αὐτὸ λέγητε πάντες	1	that you all agree	In this language, to **speak the same thing** is an idiom that means that everyone is in agreement, not only in what they speak but also in what they believe and set as goals. If the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “you all see eye to eye” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -147,7 +147,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	26	camj	figs-infostructure	οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς	1		Paul here uses the phrase **according to the flesh** to clarify what he means by **wise**, **powerful**, and **of noble birth**, not just **wise**. If this would be misunderstood in your language, you could move **according to the flesh** so that it is clear that it modifies all three of these statements. Alternate translation: “according to the flesh, not many {were} wise, not many {were} powerful, and not many {were} of noble birth (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	1	26	pws2	figs-idiom	κατὰ σάρκα	1	wise according to the flesh	Here, Paul uses the phrase **according to the flesh** to refer to human ways of thinking. If the meaning of thsi phrase would be misunderstood in your language, you could express the idiom **according to the flesh** with a phrase that refers to human values or perspectives. Alternate translation: “according to human definitions” or “according to what humans value” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	1	27	qjvd	grammar-connect-logic-contrast	ἀλλὰ	1		Here, Paul introduces a contrast. hH is contrasting **God chose the foolish things** with what a person might expect about how God would treat foolish and weak people like the Corinthians. He is not contrasting how **God chose the foolish things** with the statements in the previous verse about the foolishness and weakness of the Corinthians. If this contrast would be misunderstood in your language, you could clarify that Paul writes **But** to contrast with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	1	27	qv5l	figs-parallelism	τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ…τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ	2<br>	God chose … wise. God chose … strong	Here, Paul repeats the exact same words: **God chose … in order that he might shame**. He does this because repeating the same idea with different examples was more convincing than just one example in his culture. If possible, translate these words the same way in both parts of the sentence to preserve the parallelism. If it is necessary, you could remove or change some of the words if it makes the sentence sound more convincing, which is what Paul intended. Alternate translation: “God chose … of the world in order that he might shame … he chose … of the world to shame” (See: [[rc://en/ta/man/translate/figs-parallelism]])
+1CO	1	27	qv5l	figs-parallelism	τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ…τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ	2\n	God chose … wise. God chose … strong	Here, Paul repeats the exact same words: **God chose … in order that he might shame**. He does this because repeating the same idea with different examples was more convincing than just one example in his culture. If possible, translate these words the same way in both parts of the sentence to preserve the parallelism. If it is necessary, you could remove or change some of the words if it makes the sentence sound more convincing, which is what Paul intended. Alternate translation: “God chose … of the world in order that he might shame … he chose … of the world to shame” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	1	27	r4ly	figs-possession	τὰ μωρὰ τοῦ κόσμου…τὰ ἀσθενῆ τοῦ κόσμου	1		Paul uses the possessive form twice to clarify that the **foolish things** and **weak things** are only **foolish** and **weak** from the perspective of the **world**. If this would be misunderstood in your language, you could express the idea with a phrase such as “according to the world.” Alternate translation: “things that are foolish according to the world … things that are weak according to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	27	gdob	figs-synecdoche	τοῦ κόσμου	-1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of people … of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	1	27	iwho	grammar-connect-logic-goal	ἵνα	-1		Here, the word translated **in order that** could introduce: (1) the purpose for which **God chose the foolish things of the world** and **the weak things of the world**. Alternate translation: “so that … so that” (2) what happened when **God chose the foolish things of the world** and **the weak things of the world**. Alternate translation: “with the result that … with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
@@ -156,9 +156,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	28	k3kd	translate-unknown	τὰ ἀγενῆ	1	what is low and despised	The word translated **base things** is the opposite of the word translated “of noble birth” in [1:26](../01/26.md). Paul uses it to refer to things and people that were not considered important or powerful in his culture. If this would be misunderstood in your language, you could use a word or phrase that refers to people and things that have low status or low importance. Alternate translation: “the marginalized things” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	1	28	d5pa	translate-unknown	τὰ ἐξουθενημένα	1		While the word translated **base things** refers to a person’s status or a thing’s status, the word translated **despised things** refers to how people treat other people or things that have low status. Usually, people badly treat others whom they consider to be of lower status, ignoring them or mocking them. That is what Paul means when he says **despised**. If this might be misunderstood in your language, you could use a word or phrase that refers to how people treat others of lower status badly. Alternate translation: “the scorned things” or “the things people treat with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	1	28	wir6	figs-possession	τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα	1		Here, Paul uses **of the world** to describe both **the base things** and **the despised things**. As in [1:27](../01/27.md), he uses the possessive form to clarify that **base things and the despised things** are only **base** and **despised** from the perspective of the world. If this would be misunderstood in your language, you could express the idea with a phrase such as “according to the world.” Alternate translation: “the base things and the despised things according to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	1	28	unyl	figs-synecdoche	τοῦ κόσμου	1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of people” (See: rc://en/ta/man/translate/figs-synecdoche)
+1CO	1	28	unyl	figs-synecdoche	τοῦ κόσμου	1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	1	28	gj19	figs-hyperbole	τὰ μὴ ὄντα	1	nothing, to bring to nothing things that are held as valuable	Here, Paul further describes the **base things** and **the despised things** as if they were **things that are not**. He does not mean that the **base** and **despised things** do not exist. Instead, he is identifying how people often ignore the **base** and **despised things**, just as if they did not exist at all. If this would be misunderstood in your language, you could use a comparable phrase or express the idea non-figuratively. Alternate translation: “the things that people ignore” or “the nobodies” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
-1CO	1	28	f11p	grammar-connect-logic-goal	ἵνα	1	things that are held as valuable	Here, the word translated **in order that** could introduce: (1) the purpose for which **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “so that” (2) what happened when **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “with the result that” (See: rc://en/ta/man/translate/grammar-connect-logic-goal)
+1CO	1	28	f11p	grammar-connect-logic-goal	ἵνα	1	things that are held as valuable	Here, the word translated **in order that** could introduce: (1) the purpose for which **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “so that” (2) what happened when **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 1CO	1	28	f9s5	translate-unknown	καταργήσῃ	1		The word translated **he might bring to nothing** refers to making something ineffective, useless, or irrelevant. What Paul means is that God has made **the things that are** unimportant and without function because he instead worked through **the things that are not**. If this would be misunderstood in your language, you could use a word or phrase that indicates that a person has acted so that something else is no longer important, useful, or effective. Alternate translation: “he might sideline” or “render ineffective” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	1	28	etjg	figs-idiom	τὰ ὄντα	1		In this context, **the things that are** does not refer primarily to things that exist. Rather, it refers primarily to things that are important in society and culture. If this would be misunderstood in your language, you could use a comparable phrase that refers to important or significant things and people in your culture. Alternate translation: “the things that people care about” or “the somebodies” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	1	29	unr6	grammar-connect-logic-goal	ὅπως	1		The word translated **so that** introduces a final goal. In [1:28–29](../01/28–29.md), Paul uses “in order that” to introduce immediate goals, but here, **so that** is the overall goal. If this would be misunderstood in your language, you could use a word or phrase that introduces a final or overall goal, making sure to distinguish it from the words you used in [1:28–29](../01/28–29.md), if possible. Alternate translation: “so that, in the end,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
@@ -178,7 +178,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	31	ebvw	writing-quotations	καθὼς γέγραπται	1		In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet. If this would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Jeremiah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	1	31	fym9	figs-imperative	ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1	Let the one who boasts, boast in the Lord	Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	1	31	mo0q	figs-idiom	ἐν Κυρίῳ καυχάσθω	1		When Paul says that someone can **boast in the Lord**, he does not mean that they are inside **the Lord**. Rather, he means that they are boasting about **the Lord** and what he has done. If this would be misunderstood in your language, you could use a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	2	intro	k86p			0		# 1 Corinthians 2 General Notes<br><br>## Structure and formatting<br><br>2. Against divisions (1:10–4:15)<br>      * Paul’s attitude among the Corinthians (2:1–5)<br>      * The wisdom of God, revealed by the Spirit (2:6–16)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.<br><br>## Special concepts in this chapter<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>### The Spirit<br><br>Paul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the non-physical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])<br><br>### The Mystery<br><br>Paul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])<br><br>## Important figures of speech in this chapter<br><br>### The deep things of God<br><br>In [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.<br><br>## Other possible translation difficulties in this chapter<br><br>### The rulers of this age<br><br>In [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])<br><br>### Positive and negative uses of “wisdom”<br><br>Just as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### First person singular and plural<br><br>Paul uses the first person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	2	intro	k86p			0		# 1 Corinthians 2 General Notes\n\n## Structure and formatting\n\n2. Against divisions (1:10–4:15)\n      * Paul’s attitude among the Corinthians (2:1–5)\n      * The wisdom of God, revealed by the Spirit (2:6–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.\n\n## Special concepts in this chapter\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])\n\n### Power and weakness\n\nThroughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])\n\n### The Spirit\n\nPaul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the non-physical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### The Mystery\n\nPaul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])\n\n## Important figures of speech in this chapter\n\n### The deep things of God\n\nIn [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.\n\n## Other possible translation difficulties in this chapter\n\n### The rulers of this age\n\nIn [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])\n\n### Positive and negative uses of “wisdom”\n\nJust as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### First person singular and plural\n\nPaul uses the first person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	1	pxmq	grammar-connect-words-phrases	κἀγὼ	1		Here, the word translated **And I** introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the Gospel in weak and foolish ways. If this connection would be misunderstood in your language, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “In the same way, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	1	qvj7	figs-gendernotations	ἀδελφοί	1	brothers	Although the word translated **brothers** is masculine, Paul is using it to refer to both men or women. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	1	koh8	figs-explicitinfo	ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ	1		Here, Paul twice says that he has **come** to them. This is a structure that makes sense in Paul’s language. However, if this repetition would be misunderstood in your language, you could: (1) translate the first **come** with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
@@ -205,7 +205,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	5	av3t	figs-idiom	ἡ πίστις ὑμῶν, μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ’ ἐν δυνάμει Θεοῦ	1		Here, the phrase translated **faith … in** refers to believing something (**faith**) based on (**in**) something else. It does not refer, as it does in many other places, to believing in or trusting in something. If the meaning of this phrase would be misunderstood in your language, you could use translate **in** with a word or phrase that indicates the basis of the **faith**. Alternate translation: “your faith might not be based on the wisdom of men but based on the power of God” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	2	5	ovoj	figs-activepassive	ἡ πίστις ὑμῶν, μὴ ᾖ	1		If you cannot use this form in your language, you could express the idea in active form by translating **faith** with a verb such as “trust” or “believe.” Alternate translation: “you might believe not” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	5	rkoy	figs-possession	σοφίᾳ ἀνθρώπων	1		Here, Paul uses the possessive form to describe what **men** think is **wisdom**. If this would be misunderstood in your language, you could express the idea by translating **men** with an adjective such as “human.” Alternate translation: “in human wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	2	5	cdw7	figs-gendernotations	ἀνθρώπων	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	2	5	cdw7	figs-gendernotations	ἀνθρώπων	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	5	b29d	figs-possession	δυνάμει Θεοῦ	1		Here, Paul uses the possessive form to speak of **power** that **God** has and shows. If the meaning of this phrase would be misunderstood in your language, you could express the idea by translating **power** as a verb or adverb with **God** as the subject. Alternate translation: “God working powerfully” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	6	azm7	grammar-connect-words-phrases	δὲ	1	Now we do speak	Here, the word translated **Now** introduces a contrast with what Paul has said in [2:4–5](../02/4–5.md). In those verses, he said that he did not speak with **wisdom**. In this verse, however, he clarifies that he does **speak** with a kind of **wisdom**. If **Now** would be misunderstood in your language, you could express the idea by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	6	uena	figs-exclusive	λαλοῦμεν	1		Here, **we** refers to Paul and others like him who preach the Gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
@@ -218,25 +218,25 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	6	tbnh	translate-unknown	τῶν καταργουμένων	1		Paul has already used the word translated **passing away** in [1:28](../01/28.md), where it is translated **bring to nothing**. Here, the word means that the **rulers** are becoming ineffective, useless, or irrelevant, which means that they will no longer have power. If possible, translate this word like you did in [1:28](../01/28.md). Alternate translation: “who are becoming ineffective” or “who are losing their power” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	7	l064	figs-exclusive	λαλοῦμεν…ἡμῶν	1		Here, the word **we** refers to Paul and anyone who preaches the Gospel. It does not include the Corinthians. However, the word **our** does include the Corinthians along with Paul. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	7	bsme	figs-possession	Θεοῦ σοφίαν	1		Here, Paul uses the possessive form to describe **wisdom** that **God** would consider to be true **wisdom**. This also means that the **wisdom** comes from **God**. If this form would be misunderstood in your language, you could clarify that the **wisdom** comes from **God**. Alternate translation: “the wisdom from God” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	2	7	wy8u	figs-abstractnouns	σοφίαν	1		If you cannot use this form in your language, you could express the idea behind the abstract noun wisdom by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “the wise message” (See: rc://en/ta/man/translate/figs-abstractnouns)
+1CO	2	7	wy8u	figs-abstractnouns	σοφίαν	1		If you cannot use this form in your language, you could express the idea behind the abstract noun wisdom by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “the wise message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	2	7	xbye	figs-explicitinfo	ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην	1		Here, Paul uses both **has been hidden** and **in a mystery**. Both of these phrases refer to something that is secret. If using both of these phrases is redundant and would be misunderstood in your language, you could use only one. Alternate translation: “that has been hidden” or “that is a mystery” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
 1CO	2	7	fd3s	figs-activepassive	τὴν ἀποκεκρυμμένην	1		If you cannot use this form in your language, you could express the idea in active form, with God as the subject. Alternate translation: “that God has hidden” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	7	ctb4	writing-pronouns	ἣν	1		The word translated **that** refers to **the wisdom**, not **a mystery**. If what **that** refers to would be misunderstood in your language, you could repeat **wisdom** here. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the wisdom that” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	2	7	k2ct	figs-idiom	πρὸ τῶν αἰώνων	1	before the ages	Paul uses the phrase translated **before the ages** to say that God **predestined** before he made anything. If the meaning of this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “before the beginning of time” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	2	7	q2z9	grammar-connect-logic-goal	εἰς δόξαν ἡμῶν	1	for our glory	Here, the phrase translated **for our glory** introduces the purpose for which **God predestined** the **wisdom**. If this would be misunderstood in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “so that we might have glory” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
-1CO	2	8	bw5i	writing-pronouns	ἣν	1		Just as in [2:7](../02/07.md), the word translated **which** refers to “the wisdom,” not to “a mystery.” If what **which** refers to would be misunderstood in your language, you could repeat “wisdom” here. Alternate translation: “the wisdom that” (See: rc://en/ta/man/translate/writing-pronouns)
-1CO	2	8	imbk	figs-possession	τῶν ἀρχόντων τοῦ αἰῶνος τούτου	1		Just as in [2:6](../02/06.md), Paul uses the possessive form to describe **rulers** who are in power during **this age**. If this form would be misunderstood in your language, you could express the idea by using language about the time in which **the rulers** have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: rc://en/ta/man/translate/figs-possession)
+1CO	2	8	bw5i	writing-pronouns	ἣν	1		Just as in [2:7](../02/07.md), the word translated **which** refers to “the wisdom,” not to “a mystery.” If what **which** refers to would be misunderstood in your language, you could repeat “wisdom” here. Alternate translation: “the wisdom that” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	2	8	imbk	figs-possession	τῶν ἀρχόντων τοῦ αἰῶνος τούτου	1		Just as in [2:6](../02/06.md), Paul uses the possessive form to describe **rulers** who are in power during **this age**. If this form would be misunderstood in your language, you could express the idea by using language about the time in which **the rulers** have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	8	ur15	grammar-connect-words-phrases	γὰρ	1		The word translated **for** introduces Paul’s proof that **the rulers** did not understand. If the meaning of this word would be misunderstood in your language, you could express the idea using a word that customarily introduces proof or evidence. Alternate translation: “which is true because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	8	ji1o	grammar-connect-condition-contrary	εἰ…ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν;	1		Here, Paul uses **if** to introduce a scenario that he knows is not true. He wants to point out that the **rulers** were the ones who **crucified** Jesus, and this proves that they did not understand God’s wisdom. If this form would be misunderstood in your language, you could express the idea by reversing the two clauses and making **they understood it** negative and **they would not have crucified the Lord of glory** positive. Alternate translation: “they crucified the Lord glory, which means that they did not understand it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	2	8	zc89	figs-possession	τὸν Κύριον τῆς δόξης	1	the Lord of glory	Here, Paul uses the possessive form to describe **the Lord** who has **glory**. If this form would be misunderstood in your language, you could express the idea by translating **glory** with an adjective or a relative clause. Alternate translation: “the Lord who has glory” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	9	fu1y	grammar-connect-logic-contrast	ἀλλὰ	1	Things that no eye … arisen, the things … who love him	The word translated **But** introduces a contrast with the hypothetical statement in [2:8](../02/08.md) about how the rulers would not have crucified the Lord if they had understood God’s wisdom. The **But** reminds the reader that this hypothetical statement is not true, and Paul wishes to introduce further statements about how people do not understand God’s wisdom. If this would be misunderstood in your language, you could leave **But** untranslated or use a word or phrase that would signal that Paul is now longer speaking hypothetically. Alternate translation: “But no,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	2	9	wuar	figs-ellipsis	ἀλλὰ καθὼς γέγραπται	1		Here, Paul has omitted some words that may be necessary in your language to form a complete thought. If necessary, you can supply a summary from [2:8](../02/08.md) of what the rulers did not understand and how they acted. Alternate translation: “But the rulers did not understand, just as it is written” or “But the rulers did do these things, just as it is written” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	2	9	qcb2	writing-quotations	καθὼς γέγραπται	1		In Paul’s culture,** just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet. If this would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Isaiah the prophet” (See: rc://en/ta/man/translate/writing-quotations)
+1CO	2	9	qcb2	writing-quotations	καθὼς γέγραπται	1		In Paul’s culture,** just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet. If this would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Isaiah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	2	9	pt3m	figs-infostructure	ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν	1		In this quotation, **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** are the **things God has prepared**. If hearing **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** before **God has prepared** would be misunderstood in your language, you could reverse the order. Alternate translation: “God has prepared for those who love him what eye has not seen, and ear has not heard, and has not arisen in the heart of man” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	2	9	j9ib	figs-synecdoche	ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη	1	Things that no eye has seen, no ear has heard, no mind has imagined	Here, the words **eye**, **ear**, and **heart** refer to the parts of the person that see, hear, and think. In each case, the word means that the whole person sees, hears, and thinks. If this way of speaking would be misunderstood in your language, you could use a word that refers to a person as a whole instead of just a part of that person. Alternate translation: “What a person has not seen, and a person has not heard, and has not arisen when a person thinks” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	2	9	xe03	figs-idiom	ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη	1		The phrase **heart of man** refers to the place where humans think. If something “arises” there, that means that a human has thought about that thing. If the meaning of **arisen in the heart of man** would be misunderstood in your language, you could use a comparable phrase or express the idea non-figuratively. Alternate translation: “man has not thought about” or “man has not imagined” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	2	9	pigi	figs-possession	καρδίαν ἀνθρώπου	1		Here, Paul uses the possessive form to describe a **heart** that belongs to a **man**. If this form would be misunderstood in your language, you could translate **man** with an adjective such as “human.” Alternate translation: “the human heart” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	2	9	yw0a	figs-gendernotations	ἀνθρώπου	1		Although the word translated **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	2	9	yw0a	figs-gendernotations	ἀνθρώπου	1		Although the word translated **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	9	us5y	grammar-collectivenouns	ἀνθρώπου	1		Here, even though **man** is written in singular form, it refers to anyone who would be considered a **man**, that is, any human. If this form would be misunderstood in your language, you can make **man** plural. Alternate translation: “of men” or “of humans” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
 1CO	2	10	z472	grammar-connect-words-phrases	γὰρ	1		The word translated **For** introduces an explanation of the last line of the quote from [2:9](../02/09.md): “these things God has prepared for those who love him.” Paul wants to explain that these are the things that **God has revealed** to those who believe. If the meaning of **For** would be misunderstood in your language, you could leave the word untranslated or use a word or phrase that introduces an explanation. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	10	hp6w	grammar-connect-words-phrases	γὰρ	2		Here, the word translated **For** introduces an explanation for why God’s revelation is made **to us through the Spirit**. It is because the **Spirit searches everything** and knows everything that is **revealed**. If this connection would be misunderstood in your language, you could use a comparable word or phrase that introduces this kind of explanation. Alternate translation: “He works through the Spirit because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -244,7 +244,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	10	bhyv	translate-unknown	τὰ βάθη τοῦ Θεοῦ	1		The phrase **deep things of God** refers to things about God that are hard to understand or things about God that no one can fully comprehend. If this form would be misunderstood in your language, you could use a comparable expression or state the idea non-figuratively. Alternate translation: “secrets about God” or “things about God that no one knows” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	11	h4p8	figs-rquestion	τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ?	1	For who knows a person’s thoughts except the spirit of the person in him?	Here, Paul uses question because he thinks that everyone will agree with him, for this information is common knowledge in his culture. He does not use a question because he is not sure about the answer. If using a question here would be misunderstood in your language, you could express the idea by using a form that presents information that everyone knows and agrees with. Alternate translation: “For it is a well-known fact that no one among men knows the things of a man except the spirit of the man that {is} within him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	2	11	gw3u	grammar-connect-exceptions	τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ? οὕτως καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ.	1	no one knows the deep things of God except the Spirit of God	In both parts of this verse, Paul makes a negative claim and then gives an exception to that claim. If it would appear in your language that Paul is contradicting himself, you could use a different structure that also singles out one possibility and negates all other possibilities. Alternate translation: “For the spirit of the man that {is} within him is the only one among men that knows the things of a man, right? So also, the Spirit of God is the only one that knows the things of God” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
-1CO	2	11	li8e	figs-gendernotations	ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ	1		Although the words translated **men**, **man**, and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “among people … of a person … of the person that {is} within that person” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	2	11	li8e	figs-gendernotations	ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ	1		Although the words translated **men**, **man**, and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “among people … of a person … of the person that {is} within that person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	11	lmzi	figs-genericnoun	ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ	1		Paul uses the word **man** to speak of people in general, not one specific person. If the meaning of **man** would be misunderstood in your language, you could use a form that indicates people in general in your language. Alternate translation: “of a certain man … of that certain man that {is} within him” or “of men … of men that {is} within them” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	2	11	wfr2	figs-idiom	τίς…ἀνθρώπων	1		The phrase **who among men** is a way of asking about people or things that belong to a specific category. Paul means to ask if there are any **men** who can know **the things of a man**. He uses this phrase because God also **knows the things of a man**, so he must limit his question to only **men**. If this form would be misunderstood in your language, you could express the idea by using a phrase that asks about people or things, but only those that belong in a specific category. Alternate translation: “which man” or “out of all men, who” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	2	11	mi27	figs-idiom	τὰ τοῦ ἀνθρώπου…τὰ τοῦ Θεοῦ	1		Here, Paul uses the phrases **the things of a man** and **the things of God** to refer to everything that makes up the person, including personality, thoughts, actions, desires, possessions, and many more similar categories. Paul is intentionally general and does not narrow down which of these categories he has in mind. If this form would be misunderstood in your language, you could use an expression that refers to all the aspects of a person that makes that person unique. Alternate translation: “all the details about a man … all the details about God” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -257,7 +257,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	12	vw4v	figs-ellipsis	ἀλλὰ τὸ Πνεῦμα	1		Here, Paul omits some words that may be needed in your language to make a complete thought. If this shortened form would be misunderstood in your language, you could supply some words from earlier in the sentence. Alternate translation: “but we received the Spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	2	12	w1qd	figs-activepassive	τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ	1		If you cannot use this form in your language, you could make God the subject of the **who** statement. Alternate translation: “the Spirit whom God sent” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	12	n1c7	figs-activepassive	τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν	1	freely given to us by God	If you cannot use this form in your language, you could express the idea in active form. Alternate translation: “the things that God has freely given to us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	2	13	nan2	figs-exclusive	λαλοῦμεν	1		Here, the word **we** refers to Paul and others who proclaim the Gospel with him. It does not include the Corinthians. (See: rc://en/ta/man/translate/figs-exclusive)
+1CO	2	13	nan2	figs-exclusive	λαλοῦμεν	1		Here, the word **we** refers to Paul and others who proclaim the Gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	13	u797	figs-infostructure	οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ’ ἐν διδακτοῖς Πνεύματος	1	The Spirit interprets spiritual words with spiritual wisdom	If putting the negative statement before the positive statement would be misunderstood in your language, you could reverse them, putting **words** with the positive statement. Alternate translation: “in words taught by the Spirit, not in those taught by human wisdom” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	2	13	yg45	figs-activepassive	διδακτοῖς ἀνθρωπίνης σοφίας λόγοις	1	The Spirit interprets spiritual words with spiritual wisdom	If you cannot use this form in your language, you could express the idea in active form. Alternate translation: “words that human wisdom teaches” or “words that humans teach as wisdom” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	13	ywbw	figs-activepassive	διδακτοῖς Πνεύματος	1		If you cannot use this form in your language, you could express the idea in active form. Alternate translation: “those that the Spirit teaches” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -272,49 +272,49 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	14	gwe3	figs-activepassive	πνευματικῶς ἀνακρίνεται	1	because they are spiritually discerned	If you cannot use this form in your language, you could express the idea in active form with vague or non-specific subject. Alternate translation: “people can only discern them spiritually” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	14	vznr		πνευματικῶς ἀνακρίνεται	1		Alternate translation: “they are discerned by the power of the Spirit” or “they are discerned by people who are indwelt by the Spirit”
 1CO	2	15	w4q7	translate-unknown	ὁ…πνευματικὸς	1	the one who is spiritual	Here, Paul uses **the spiritual one** as the opposite of “the natural person” in [2:14](../02/14.md). The phrase **the spiritual one** describes a person who does have God’s Spirit. If the meaning of this phrase would be misunderstood in your language, you could express the idea by using a word or phrase that describes someone who has received God’s Spirit. Alternate translation: “the person with the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	2	15	gcv7	figs-genericnoun	ὁ…πνευματικὸς ἀνακρίνει…αὐτὸς…ἀνακρίνεται	1		Paul uses the words **spiritual one** and **he himself** to speak of people in general, not one specific man. If the meaning of these words would be misunderstood in your language, you could use a form that indicates people in general. Alternate translation: “any spiritual person discerns … he himself or she herself” or “spiritual people discern … they themselves are discerned” (See: rc://en/ta/man/translate/figs-genericnoun)
+1CO	2	15	gcv7	figs-genericnoun	ὁ…πνευματικὸς ἀνακρίνει…αὐτὸς…ἀνακρίνεται	1		Paul uses the words **spiritual one** and **he himself** to speak of people in general, not one specific man. If the meaning of these words would be misunderstood in your language, you could use a form that indicates people in general. Alternate translation: “any spiritual person discerns … he himself or she herself” or “spiritual people discern … they themselves are discerned” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	2	15	ap89	figs-hyperbole	τὰ πάντα	1		Here, Paul uses phrase translated **all things** as an exaggeration to emphasize that the **spiritual one** can discern God’s gifts and the message of the Gospel. He does not mean that every **spiritual** person is able to discern everything there is to know. If this exaggeration would be misunderstood in your language, you could express the idea by using a phrase such as “many things,” and express the emphasis in another way. Alternate translation: “many things indeed” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	2	15	ji5n	figs-activepassive	αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται	1		If you cannot use this form in your language, you could express the idea in active form. Alternate translation: “no one discerns him himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	2	15	ypl6	figs-gendernotations	αὐτὸς…ἀνακρίνεται	1		Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If the meaning of **he himself** would be misunderstood in your language, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	2	15	ypl6	figs-gendernotations	αὐτὸς…ἀνακρίνεται	1		Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If the meaning of **he himself** would be misunderstood in your language, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	15	zg4b	figs-explicit	αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται	1		Here, Paul wishes to say that it is impossible for someone without the Spirit to properly understand or make judgments about the person who does have the Spirit. If this implication would be missed by your readers, you could make it more explicit that Paul speaking about the possibility of someone without the Spirit “discerning” someone with the Spirit. Alternate translation: “he himself cannot be discerned by anyone who is not spiritual” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	2	16	ye98	grammar-connect-words-phrases	γὰρ	1		Here, the word translated **For** introduces proof from Scripture to support what Paul has said about the “natural person” and the “spiritual” person in [2:14–15](../02/14–15.md). If this connection would be misunderstood in your language, you could use a word or phrase that indicates that Paul is introducing proof. Alternate translation: “You can tell that these things are true because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	2	16	tj79	writing-quotations	γὰρ	1		The word translated **For** is the only word that Paul has used to introduce this quotation from the Old Testament, in this case, from the book written by Isaiah the prophet. If introducing a quotation in this way would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,” (See: rc://en/ta/man/translate/writing-quotations) (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	2	16	tj79	writing-quotations	γὰρ	1		The word translated **For** is the only word that Paul has used to introduce this quotation from the Old Testament, in this case, from the book written by Isaiah the prophet. If introducing a quotation in this way would be misunderstood in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	2	16	m4pu	figs-rquestion	τίς…ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν?	1	For who can know the mind of the Lord, that he can instruct him?	Here, the passage that Paul quotes from the book of Isaiah uses a question to indicate that no human **has known the mind of the Lord**, and no human **will instruct him**. The question is not asking for information. Instead, it assumes that the answer is “no one,” and the author uses a question to make a negative claim that is stronger than a simple statement. If the question would be misunderstood in your language, you could express the idea with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	2	16	wacc	figs-possession	νοῦν Κυρίου	1		Here, Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If it would be misunderstood that the **Lord** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	16	r18k	figs-metaphor	νοῦν Χριστοῦ ἔχομεν	1		Here, Paul speaks as if **we** are people who possess **the mind of Christ**. Paul means that **we** are able to understand what Christ thinks and share the same ways of thinking with him. He does not mean that we have taken Christ’s **mind** from him or that we no longer have our own **mind**. If “having someone else’s mind” would be misunderstood in your language, you could express the idea with a comparable metaphor or with a verb such as “share.” Alternate translation: “think the same thoughts as Christ does” or “share in the mind of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	2	16	pr9b	figs-possession	νοῦν Χριστοῦ	1		Here, Paul uses the possessive form to describe a **mind** that **Christ** has or uses. If it would be misunderstood that **Christ** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	3	intro	g6ku			0		# 1 Corinthians 3 General Notes<br><br>## Structure and formatting<br><br>2. Against divisions (1:10–4:15)<br>    * Paul identifies the divisions (3:1–5)<br>    * Farming metaphor (3:6–9a)<br>    * Building metaphor (3:9b–15<br>    * Temple metaphor (3:16–17)<br>    * Wisdom and folly (3:18–20)<br>    * All things are yours (3:21–23)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.<br><br>## Special concepts in this chapter<br><br>### Fleshly people<br><br>In [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### Fire and judgment<br><br>In Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was build. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])<br><br>### Wisdom and Foolishness<br><br>Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])<br><br>## Important figures of speech in this chapter<br><br>### Infants and food metaphor<br><br>In [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature. They are immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Farming metaphor<br><br>In [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Building metaphor<br><br>In [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become clear. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Temple metaphor<br><br>In [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Christ is God’s<br><br>In [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God, but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should to try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.
+1CO	3	intro	g6ku			0		# 1 Corinthians 3 General Notes\n\n## Structure and formatting\n\n2. Against divisions (1:10–4:15)\n    * Paul identifies the divisions (3:1–5)\n    * Farming metaphor (3:6–9a)\n    * Building metaphor (3:9b–15\n    * Temple metaphor (3:16–17)\n    * Wisdom and folly (3:18–20)\n    * All things are yours (3:21–23)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.\n\n## Special concepts in this chapter\n\n### Fleshly people\n\nIn [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Fire and judgment\n\nIn Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was build. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])\n\n### Wisdom and Foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])\n\n## Important figures of speech in this chapter\n\n### Infants and food metaphor\n\nIn [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature. They are immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Farming metaphor\n\nIn [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Building metaphor\n\nIn [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become clear. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Temple metaphor\n\nIn [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Rhetorical questions\n\nPaul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Christ is God’s\n\nIn [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God, but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should to try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.
 1CO	3	1	zfdg	grammar-connect-words-phrases	κἀγώ	1		The word translated **And I** is the same word that appears at the beginning of [2:1](../02/01.md). Just as there, Paul uses **And I** here to introduce how his own experience visiting the Corinthians fits into the general pattern he has outlined at the end of chapter 2. Here, however, his experience with the Corinthians is the opposite of what he would have liked. Therefore, the words **And I** introduce a contrast with what he said in [2:16](../02/16.md) about having the mind of Christ. If the meaning of **And I** would be misunderstood in your language, you could express the idea by using a word or phrase that introduces a specific example or a word or phrase that introduces a contrast. Alternate translation: “But I” or “As for me, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	3	1	r4iw	figs-gendernotations	ἀδελφοί	1	brothers	Although the word translated **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If **brothers** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: rc://en/ta/man/translate/figs-gendernotations)
-1CO	3	1	jn0q	figs-infostructure	οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.	1		If stating the negative before the positive would be misunderstood in your language, you could reverse the order of the **not** statement and the **but** statements. Alternate translation: “had to speak to you as to fleshly, as to infants in Christ, not as to spiritual” (See: rc://en/ta/man/translate/figs-infostructure)
-1CO	3	1	jx17	figs-nominaladj	πνευματικοῖς…σαρκίνοις	1	spiritual people	Paul is using the adjectives **spiritual** and **fleshly** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “to spiritual people … to fleshly people” (See: rc://en/ta/man/translate/figs-nominaladj)
-1CO	3	1	r5w5	figs-ellipsis	ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις	1	fleshly people	Here, Paul leaves out some words that might be required in your language to make a complete thought. If this form would be misunderstood in your language, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly, I spoke to you as to infants” (See: rc://en/ta/man/translate/figs-ellipsis)
+1CO	3	1	r4iw	figs-gendernotations	ἀδελφοί	1	brothers	Although the word translated **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If **brothers** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	3	1	jn0q	figs-infostructure	οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.	1		If stating the negative before the positive would be misunderstood in your language, you could reverse the order of the **not** statement and the **but** statements. Alternate translation: “had to speak to you as to fleshly, as to infants in Christ, not as to spiritual” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	3	1	jx17	figs-nominaladj	πνευματικοῖς…σαρκίνοις	1	spiritual people	Paul is using the adjectives **spiritual** and **fleshly** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “to spiritual people … to fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+1CO	3	1	r5w5	figs-ellipsis	ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις	1	fleshly people	Here, Paul leaves out some words that might be required in your language to make a complete thought. If this form would be misunderstood in your language, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly, I spoke to you as to infants” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	3	1	ja6t	figs-metaphor	νηπίοις ἐν Χριστῷ	1	as to little children in Christ	Here, Paul speaks as if the Corinthians were **infants**. He wants the Corinthians to think about how **infants** are immature, do not have much knowledge, and are unable to understand most things. By calling the Corinthians **infants in Christ**, he means that in their relationship with Jesus, they were immature, had little knowledge, and were unable to understand very much. If calling the Corinthians **infants** would be misunderstood in your language, you could a comparable metaphor or express the idea non-figuratively. Alternate translation: “to beginners in Christ” or “to those who could understand very little about their faith in Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	3	1	m588	figs-metaphor	ἐν Χριστῷ	1		Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or being united to Christ, explains in what area of their lives they were like **infants**. They acted like **infants** in their relationship with Christ. If the meaning of **in Christ** would be misunderstood in your language, you could express the idea by referring to their “faith” in **Christ** or their “relationship” with **Christ**. Alternate translation: “in their faith in Christ” or “in their relationship with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	3	2	vg2v	figs-metaphor	γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα	1	I fed you milk, not solid food	Paul refers to **milk** because it is the food of “infants,” whom Paul already mentioned in [3:1](../03/01.md). The **milk** is the only thing that the “infants” can eat, and Paul thus uses **milk** to refer to the very simplest things that the Corinthians were able to understand about the Gospel. “Infants” do not eat **solid food**, because they are not yet able to properly chew or digest it. So, Paul uses **solid food** to refer to the more complex things about the Gospel that he could not teach the Corinthians because they were “infants,” that is, people who could not understand such complex teachings. If that metaphor about **milk** and **solid food** would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I taught you the basics, not the full picture” or “I taught you things that are easy to understand, not things that are hard to understand” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	3	2	fujt	figs-ellipsis	οὐ βρῶμα	1		Here, Paul has omitted some words that may be necessary to make a complete thought in your language. If the sentence would be misunderstood without these words, you could add a phrase such as “to eat.” Alternate translation: “not solid food to eat” (See: rc://en/ta/man/translate/figs-ellipsis)
-1CO	3	2	d2x5	figs-ellipsis	οὔπω…ἐδύνασθε…οὐδὲ νῦν δύνασθε	1		Here, Paul has omitted some words that may be necessary to make a complete thought in your language. If the sentence would be misunderstood without these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “you were not yet able to eat solid food … even now, you are not able to eat solid food” (See: rc://en/ta/man/translate/figs-ellipsis)
+1CO	3	2	fujt	figs-ellipsis	οὐ βρῶμα	1		Here, Paul has omitted some words that may be necessary to make a complete thought in your language. If the sentence would be misunderstood without these words, you could add a phrase such as “to eat.” Alternate translation: “not solid food to eat” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	3	2	d2x5	figs-ellipsis	οὔπω…ἐδύνασθε…οὐδὲ νῦν δύνασθε	1		Here, Paul has omitted some words that may be necessary to make a complete thought in your language. If the sentence would be misunderstood without these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “you were not yet able to eat solid food … even now, you are not able to eat solid food” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	3	2	i3r5	grammar-connect-logic-contrast	ἀλλ’	1		The word translated **Indeed** functions to contrast the time when Paul visited the Corinthians with the time when Paul is writing this letter. He speaks of these two different times to say that the Corinthians could not to eat the **solid food** at either time. If the meaning of **Indeed** would be misunderstood in your language, you could use a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “But” or “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	3	3	m712	figs-nominaladj	σαρκικοί	-1	still fleshly	Paul is using the adjective **fleshly** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “fleshly people … fleshly people” (See: rc://en/ta/man/translate/figs-nominaladj)
-1CO	3	3	o618	figs-abstractnouns	ὅπου…ἐν ὑμῖν ζῆλος καὶ ἔρις	1		If you cannot use this form in your language, you could express the ideas behind the abstract nouns **jealousy** and **strife** by using verbs such as “being jealous” and “fighting.” Alternate translation: “where you are jealous and fight with one another” (See: rc://en/ta/man/translate/figs-abstractnouns)
+1CO	3	3	m712	figs-nominaladj	σαρκικοί	-1	still fleshly	Paul is using the adjective **fleshly** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “fleshly people … fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+1CO	3	3	o618	figs-abstractnouns	ὅπου…ἐν ὑμῖν ζῆλος καὶ ἔρις	1		If you cannot use this form in your language, you could express the ideas behind the abstract nouns **jealousy** and **strife** by using verbs such as “being jealous” and “fighting.” Alternate translation: “where you are jealous and fight with one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	3	3	s1uy	figs-metonymy	ὅπου	1		The word translated **where** often refers to space. However, here Paul uses it to refer to time. Instead of identifying a specific location, it identifies a specific time. If the meaning of **where** would be misunderstood in your language, you could express the idea by using a word that refers to time. Alternate translation: “when there is” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	3	3	k5ll	figs-rquestion	οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε?	1	are you not living according to the flesh, and are you not walking by human standards?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If this question would be misunderstood in your language, you could express the idea with a statement that draws a conclusion from the **jealousy** and the **strife**. Alternate translation: “you are fleshly and walking according to men” (See: rc://en/ta/man/translate/figs-rquestion)
+1CO	3	3	k5ll	figs-rquestion	οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε?	1	are you not living according to the flesh, and are you not walking by human standards?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If this question would be misunderstood in your language, you could express the idea with a statement that draws a conclusion from the **jealousy** and the **strife**. Alternate translation: “you are fleshly and walking according to men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	3	3	oz5v	figs-hendiadys	καὶ	2		Here, Paul uses the word translated **and** to introduce a definition of what **fleshly** means. It means **walking according to men**. If you cannot use **and** to introduce a definition or explanation, you could use another word or phrase that does introduce a definition or explanation. If you use one of the following alternate translations, you may need to add a comma before it. Alternate translation: “that is, are you not” or “which means” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 1CO	3	3	as2u	figs-metaphor	κατὰ ἄνθρωπον περιπατεῖτε	1		Paul speaks of behavior in life as if it were **walking**. If **walking** would not be understood as a description of a person’s way of life in your language, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “behaving as men do” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	3	3	ljri	figs-idiom	κατὰ ἄνθρωπον	1		Here, Paul speaks of behavior that is **according to men**. By using this phrase, he wishes to identify behaviors that people who think and act in only human ways do. These people do not have God’s Spirit, so they “walk” according to the values and goals of this world. If the phrase **according to men** would be misunderstood in your language, you could express the idea by using a word or phrase that refers to things and behaviors that people who do not believe value. Alternate translation: “according to what mere humans value” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	3	3	y8b4	figs-gendernotations	ἄνθρωπον	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	3	3	y8b4	figs-gendernotations	ἄνθρωπον	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	4	cidr	grammar-connect-words-phrases	γὰρ	1		Here, the word translated **For** introduces further evidence for Paul’s argument that the Corinthians in acting in merely humans ways. If that meaning for **For** would be misunderstood in your language, you could leave **For** untranslated or express the idea using a word or phrase that introduces more evidence or examples. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	3	4	g8zt	writing-pronouns	λέγῃ τις…ἕτερος	1		Here, Paul uses the pronouns **one** and **another** to give two examples of some people in the Corinthian church who are sayings these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If the form that Paul uses would be misunderstood in your language, you could use words that introduce examples of a larger pattern, and you could add a phrase that indicates that the words **I am of Paul** and **I am of of Apollos** are two examples of the kinds of things that they are saying. Alternate translation: “some people among you say things like … other people among you say things like” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	3	4	rmtq	figs-quotations	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that he or she is of Paul … that he or she is of Apollos” (See: rc://en/ta/man/translate/figs-quotations)
-1CO	3	4	g68p	figs-possession	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		Just as in [1:12](../01/12.md), Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If this form would be misunderstood in your language, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: rc://en/ta/man/translate/figs-possession)
-1CO	3	4	zsby	translate-names	Παύλου…Ἀπολλῶ	1		These are the names of two men. (See: rc://en/ta/man/translate/translate-names)
+1CO	3	4	rmtq	figs-quotations	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that he or she is of Paul … that he or she is of Apollos” (See: [[rc://en/ta/man/translate/figs-quotations]])
+1CO	3	4	g68p	figs-possession	ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ	1		Just as in [1:12](../01/12.md), Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If this form would be misunderstood in your language, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	3	4	zsby	translate-names	Παύλου…Ἀπολλῶ	1		These are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	3	4	s96g	figs-rquestion	οὐκ ἄνθρωποί ἐστε?	1	are you not living as human beings?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If this question would be misunderstood in your language, you could express the idea with a statement that draws a conclusion from what Paul says the Corinthians are saying. Alternate translation: “you are men” or “this shows that you are men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	3	4	mmlq	figs-explicit	ἄνθρωποί	1		When Paul says that the Corinthians are **men**, he means that they are “only” or “merely” **men**. He is not identifying them as humans. Rather, he means that they are acting and speaking from “merely human” perspective rather than from God’s perspective, a perspective they can share if they have God’s Spirit. If the meaning of **men** would be misunderstood in your language, you could add a word or phrase that clarifies that **men** refers to a “merely human” view of the world. Alternate translation: “merely men” or “speaking from a human perspective” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	3	4	te5r	figs-gendernotations	ἄνθρωποί	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If **men** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	3	4	te5r	figs-gendernotations	ἄνθρωποί	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If **men** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	5	typo	grammar-connect-words-phrases	οὖν	1		The word translated **then** introduces a further stage in Paul’s argument. He has argued in [3:3](../03/04.md) that **Paul** and **Apollos** should not be treated as leaders of groups. In this verse, he goes on to explain how he thinks that **Paul** and **Apollos** should be treated, which is as servants of Christ. Thus, the word translated **then** introduces who **Paul** and **Apollos** really are. If how **then** functions would be misunderstood in your language, you could leave it untranslated or use a word that introduces the next step in an argument. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	3	5	m463	figs-rquestion	τί οὖν ἐστιν Ἀπολλῶς? τί δέ ἐστιν Παῦλος? διάκονοι	1	Who then is Apollos? And who is Paul?	Here, Paul uses these questions to do two things. First, the questions imply that **Apollos** and **Paul** are not very important. Therefore, an implied answer to these questions would be that **Apollos** and **Paul** are “not very much.” Second, Paul uses the questions to introduce his own answer to these questions. After using the questions to imply that he and **Apollos** are not much, he then states that they are **servants**. If using questions in these ways would be misunderstood in your language, you could express them as a statement about the status of **Apollos** and **Paul** as **servants**, and you could use a word such as “only” or “merely” to express the idea that they are not very important. Alternate translation: “Apollos and Paul are merely servants” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	3	5	i9d0	translate-names	Ἀπολλῶς…Παῦλος	1		These are the names of two men. (See: rc://en/ta/man/translate/translate-names)
-1CO	3	5	lq6n	figs-123person	ἐστιν Παῦλος?	1	And who is Paul?	In this verse, **Paul** speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If this use of **Paul** would be misunderstood in your language, you could clarify that **Paul** is naming himself. Alternate translation: “am I, Paul” (See: rc://en/ta/man/translate/figs-123person)
+1CO	3	5	i9d0	translate-names	Ἀπολλῶς…Παῦλος	1		These are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]])
+1CO	3	5	lq6n	figs-123person	ἐστιν Παῦλος?	1	And who is Paul?	In this verse, **Paul** speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If this use of **Paul** would be misunderstood in your language, you could clarify that **Paul** is naming himself. Alternate translation: “am I, Paul” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	3	5	qmy2	figs-ellipsis	διάκονοι δι’ ὧν ἐπιστεύσατε	1	Servants through whom you believed	Here, Paul omits several words that may be required in your language to make a complete thought. If this phrase would be misunderstood in your language, you could include the words needed to make a complete thought, such as “we are” or “they are.” Alternate translation: “We are servants through whom you believed” or “They are servants through whom you believed” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	3	5	edod	figs-explicit	διάκονοι δι’ ὧν ἐπιστεύσατε	1		When **Paul** says that he and **Apollos** are those **through whom** the Corinthians **believed**, he is implying that the Corinthians believed in someone other than **Paul** and **Apollos**. That is, they believed in Christ. If this implication about **whom** the Corinthians **believed** in would be misunderstood in your language, you could make it explicit by including what the Corinthians **believed** in, which is “Christ” and not **Apollos** or **Paul**. Alternate translation: “Servants through whom you believed in Christ” or “Servants through whom you believed in Christ, not in us” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	3	5	h2jv	grammar-connect-words-phrases	καὶ…ὡς	1		Here, the words translated **even as** introduce the way in which **Apollos** and **Paul** act as **servants**. If this connection would be misunderstood in your language, you could use a word or phrase that could introduce the ways in which **Apollos** and **Paul** asre servants. Alternate translation: “who do what” or “serving just as” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -322,21 +322,21 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	5	e8tb	writing-pronouns	ἑκάστῳ	1		The word translated **to each one** directly refers back to **Apollos** and **Paul**. However, it also probably refers to everyone who serves the Lord. If you can refer to multiple individuals considered separately in your language, you could use that form here. Alternate translation: “to each and every one who serves him” or “per person” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	3	6	iah7	figs-exmetaphor	ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν.	1	I planted	Paul speaks about the roles that God gave to him and to **Apollos** as if they were farmers who **planted** and **watered** their crops. The one who “plants” is the person who begins the farming process, just like Paul first introduced the Corinthians to the gospel. The one who “waters” is the person who continues the farming process by making sure the plants receive what they need to grow, just like **Apollos** continued to proclaim the gospel to the Corinthians. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enabled to the Corinthians to receive the gospel and learn more about God. If the way Paul uses farming language to describe how the Corinthians received the Gospel would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I invested the money, Apollos managed the portfolio, but God gave the return on investment” or “I introduced you to the gospel, Apollos taught you more about the gospel, but God enabled you to believe” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	6	ic6x	figs-ellipsis	ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν.	1		Paul never states what it is that he **planted**, that **Apollos watered**, and that **God caused to grow**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is **planted** and **watered**, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “I planted the seeds, Apollos watered the plants, but God caused the them to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	3	6	gyi5	translate-names	Ἀπολλῶς	1	Apollos watered	This is the name of a man. (See: rc://en/ta/man/translate/translate-names)
+1CO	3	6	gyi5	translate-names	Ἀπολλῶς	1	Apollos watered	This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	3	6	iq9n	grammar-connect-logic-contrast	ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς	1	but God gave the growth	Here, Paul uses **but** to contrast himself and **Apollos** with **God**. The point is that what he did and what **Apollos** did are at the same level of importance, but God’s work is the most important. Another way to understand this contrast is to notice that Paul and **Apollos** assist in the process of plants growing, but **God** is the only one who actually makes them grow. Again, the main point is that Paul and **Apollos** are simply “servants” of God ([3:5](../03/05.md)) in a process that God oversees. If **but** would be misunderstood in your language, you could use a word or phrase that puts Paul and **Apollos** together in contrast with **God**. Alternate translation: “planted, and Apollos watered. However, it was God who” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	3	7	g78n	grammar-connect-logic-result	ὥστε	1		Paul uses the word translated **so then** to introduce a conclusion or inference from what he said about watering, planting, and growth in [3:6](../03/06.md). Here, he wishes to explain that the difference between **God** who **causes the growth** and anyone who **plants** or **waters** is about their importance in the process. It is **God** who is important, because he is the only one who **causes the growth**, just as he stated in [3:6](../03/06.md). If that meaning of **so then** would be misunderstood in your language, you could a comparable word or phrase that introduces a conclusion or an inference. Alternate translation: “Therefore” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-1CO	3	7	c4wy	figs-exmetaphor	οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων, Θεός.	1		Paul now speaks in general about the tasks that God has given to those who proclaim the gospel. He continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enables those who believe to receive the gospel and learn more about God. If the way Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “neither the one who invests the money nor the one who manages the portfolio is anything, but God {is} the one who gives the return on investment” or “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God {is} the one who enables believers to have faith” (See: rc://en/ta/man/translate/figs-exmetaphor)
+1CO	3	7	c4wy	figs-exmetaphor	οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων, Θεός.	1		Paul now speaks in general about the tasks that God has given to those who proclaim the gospel. He continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enables those who believe to receive the gospel and learn more about God. If the way Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “neither the one who invests the money nor the one who manages the portfolio is anything, but God {is} the one who gives the return on investment” or “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God {is} the one who enables believers to have faith” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	7	dl3z	figs-genericnoun	ὁ φυτεύων…ὁ ποτίζων	1	neither he who plants is anything … but God is the one who causes the growth	When Paul speaks of **the one who plants**, he has himself in mind. When he speaks of **the one who waters**, he has Apollos in mind. This is clear from what he says in the last verse ([3:6](../03/06.md)). However, he is now speaking in more general terms. He does not mean just **one** person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase **the one who** would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	3	7	uutk	figs-ellipsis	ὁ φυτεύων…ὁ ποτίζων	1		Paul never states what it is that someone **plants** and that someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: rc://en/ta/man/translate/figs-ellipsis)
+1CO	3	7	uutk	figs-ellipsis	ὁ φυτεύων…ὁ ποτίζων	1		Paul never states what it is that someone **plants** and that someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	3	7	jrb1	figs-hyperbole	τι	1		Here, the word translated **anything** is an exaggeration that emphasizes how unimportant the people who plant and water are. It is as if they are nothing, as if they do not exist. Paul does not mean that they do not exist. Instead, he uses this exaggeration to show how unimportant the people who plant and water are compared to God. If the meaning of **anything** would be misunderstood in your language, you could use a word or phrase that indicates “importance.” Alternate translation: “important” or “significant” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	3	7	hmk6	figs-ellipsis	ἀλλ’ ὁ αὐξάνων, Θεός.	1		Here, Paul does not directly finish the contrast between the people who plant and water and **God**. What he means is that **God** is the one who is important because he **causes the growth**. If the meaning of this contrast would be misunderstood in your language, you could supply the words that Paul omits, including a word or phrase about how God is “important.” Alternate translation: “but God, who is the one who causes the growth, is the important one” or “but God is the significant one because he causes the growth” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	3	7	c68g	figs-abstractnouns	αὐξάνων	1	but God is the one who causes the growth	If you cannot use this form in your language, you could express the idea behind the abstract noun **growth** with a verb such as “grow.” Alternate translation: “who makes it grow” or “who causes things to grow” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	3	8	dmfs	grammar-connect-words-phrases	δὲ	1		Here, the word translated **Now** introduces the next step in Paul’s argument. If the meaning of **Now** would be misunderstood in your language, you could leave it untranslated or use a word or phrase that introduces the next step in an argument. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	3	8	s16b	figs-exmetaphor	ὁ φυτεύων…καὶ ὁ ποτίζων, ἕν εἰσιν; ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται, κατὰ τὸν ἴδιον κόπον.	1	he who plants and he who waters are one	Here, Paul continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. The **one who plants** and the **one who waters** will receive **wages** that match the kind of **labor** they did. In the same way, those who first proclaim the gospel and those who teach more about the gospel will receive rewards from God that match the task they accomplished. If the way Paul uses farming language to describe how people proclaim the gospel and how God rewards those who do so, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who invests the money and the one who manages the portfolio are one, and each will receive his own paycheck according to his own job” or “the person who introduces believers to the gospel and the person who teaches believers more about the gospel are one, and each will receive his own reward from God according to his own task” (See: rc://en/ta/man/translate/figs-exmetaphor)
+1CO	3	8	s16b	figs-exmetaphor	ὁ φυτεύων…καὶ ὁ ποτίζων, ἕν εἰσιν; ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται, κατὰ τὸν ἴδιον κόπον.	1	he who plants and he who waters are one	Here, Paul continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. The **one who plants** and the **one who waters** will receive **wages** that match the kind of **labor** they did. In the same way, those who first proclaim the gospel and those who teach more about the gospel will receive rewards from God that match the task they accomplished. If the way Paul uses farming language to describe how people proclaim the gospel and how God rewards those who do so, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the one who invests the money and the one who manages the portfolio are one, and each will receive his own paycheck according to his own job” or “the person who introduces believers to the gospel and the person who teaches believers more about the gospel are one, and each will receive his own reward from God according to his own task” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	8	ydx8	figs-genericnoun	ὁ φυτεύων…ὁ ποτίζων	1		Just as in [3:7](../03/07.md), when Paul speaks of **the one who plants**, he has himself in mind. When he speaks of **the one who waters**, he has Apollos in mind. This is clear from what he says in [3:6](../03/06.md). However, he is now speaking in more general terms. He does not mean just **one** person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase **the one who** would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	3	8	fsj6	figs-ellipsis	ὁ φυτεύων…ὁ ποτίζων	1		Paul never states what it is that someone **plants** and that someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: rc://en/ta/man/translate/figs-ellipsis)
+1CO	3	8	fsj6	figs-ellipsis	ὁ φυτεύων…ὁ ποτίζων	1		Paul never states what it is that someone **plants** and that someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	3	8	za43	figs-metaphor	ἕν εἰσιν	1	are one	Paul here speaks as if the **one who plants** and the **one who waters** are the same person. He speaks in this way in order to: (1) show that the **one who plants** and the **one who waters** do the same kind of work with the same goal in mind. Alternate translation: “share a common goal” or “do the same kind of work” (2) state that the **one who plants** and the **one who waters** have equal status. Alternate translation: “are of equal importance” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	3	8	dfhn	figs-gendernotations	τὸν ἴδιον	-1		Here, the words translated **his** are written in masculine form, but they refer to anyone, no matter what their gender might be. If the meaning of **his** would be misunderstood in your language, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “his or her own … his or her own” or “that person’s own … that person’s own” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	3	8	dfhn	figs-gendernotations	τὸν ἴδιον	-1		Here, the words translated **his** are written in masculine form, but they refer to anyone, no matter what their gender might be. If the meaning of **his** would be misunderstood in your language, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “his or her own … his or her own” or “that person’s own … that person’s own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	9	vphl	grammar-connect-words-phrases	γάρ	1		Here, the word translated **For** introduces a summary statement that concludes the whole section in which Paul compares those who proclaim the gospel to farmers ([3:5–8](../03/05–08.md)). If this meaning of **For** would be misunderstood in your language, you could express the idea by using a word or phrase that introduces a summary statement. Alternate translation: “Thus,” or “In the end,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	3	9	gj26	figs-exclusive	ἐσμεν	1	we are brutally beaten	Here, **we** refers to Paul, Apollos, and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	3	9	r9sn	figs-possession	Θεοῦ…συνεργοί	1	God’s fellow workers	Here, Paul uses the possessive form to describe: (1) **fellow workers** who work for **God**. Alternate translation: “coworkers under God’s leadership” (2) **workers** who join **God** in God’s work. Alternate translation: “people who work with God” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -417,8 +417,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	22	jt0x	figs-infostructure	πάντα ὑμῶν	1		Here, Paul uses the same phrase he used at the end of [3:21](../03/21.md): **all things are yours**. He repeats the phrase here to explain that the list provides examples of **all things** and also to introduce the point he is about to make in the next verse. Because **all things are yours** ends the list and also introduces the next idea, the ULT begins a new sentence with **all things are yours**. Use whatever form in your language most clearly identifies a conclusion that also introduces the next statement. Alternate translation: “Thus, all things are yours,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	3	23	nj48	figs-possession	ὑμεῖς…Χριστοῦ	1	you are Christ’s, and Christ is God’s	Here, Paul uses the possessive form to show the Corinthians that they belong to Christ. If the meaning of this form would be misunderstood in your language, you could express the idea by using a phrase such as “belong to” or a verb such as “has.” Alternate translation: “you belong to Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	3	23	dc6v	figs-possession	Χριστὸς…Θεοῦ	1		Here, Paul uses the possessive form to show the Corinthians that **Christ** belongs to who **God** is. If this form would be misunderstood in your language, you could express the idea by using a phrase such as “belongs to” or a verb such as “includes.” Alternate translation: “Christ belongs to God” or “who God is includes Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	4	intro	vg5z			0		# 1 Corinthians 4 General Notes<br><br>## Structure and Formatting<br><br>1. Against divisions (1:10–4:15)<br>    * God alone is judge (4:1–5)<br>    * Present weakness (4:6–15)<br>2. Against sexual immorality (4:16–6:20)<br>    * Paul’s planned visit (4:16–21)<br><br>## Special concepts in this chapter<br><br>### Judgment<br><br>In [4:3–5](../04/03.md), Paul refers to three different judgments. The first judgment is what humans think of each other, including what they think of Paul. The second is Paul’s own judgment of himself. The third is God’s judgment, which occurs when the Lord returns. Paul argues that the first two judgments are not important and carry no weight. Rather, the only judgment that matters is God’s judgment. Therefore, Paul argues that no one should issue a final verdict about anything until God has performed his judgment ([4:5](../04/05.md)). (See: [[rc://en/tw/dict/bible/other/discernment]])<br><br>### Pride<br><br>Paul mentions the Corinthians’ pride many times in this chapter. He speaks specifically of being “puffed up” ([4:6](../04/06.md); [4:18–19](../04/18.md)), and boasting ([4:7](../04/07.md)). In contrast, Paul describes himself and the other apostles as humble and weak ([4:9–13](../04/09.md)). By making this contrast, Paul wants the Corinthians to rethink their opinions about themselves. If the apostles, the leaders of the church, are weak and humble, they need to think again about whether they really are as great as they think they are.<br><br>### Word and power<br><br>In [4:19–20](../04/19.md), Paul contrasts “word” with “power.” This is common comparison in his culture that contrasts talk and deeds. Anyone can say they are capable of doing something, but only those with “power” can actually do what they claim. Paul introduces this contrast because he is coming to see if those who claim greatness (“word”) can do what they claim (“power”). He argues that “power” is what matters more than “word” because God’s kingdom is a matter of “power,” not “word.” It is about action, not just talk. If your language has a standard comparison between “talk” and “deeds,” you could use it in these verses.<br><br>## Important figures of speech in this chapter<br><br>### Paul as father<br><br>In [4:14–15](../04/14.md), Paul identifies the Corinthians as his children, which makes him their father. He became their father when he preached the gospel to them. Thus, he is their spiritual father, the one who helped bring them into the Christian life. In the metaphor, Paul does not specify who the mother is, and he does not intend his audience to make an inference as to who it might be. In [4:17](../04/17.md), Paul continues this metaphor by claiming Timothy as his spiritual child. If possible, use words in your language that do not always require biological relationships. (See: [[rc://en/tw/dict/bible/other/father]] and [[rc://en/tw/dict/bible/kt/children]])<br><br>### The spectacle<br><br>In [4:9](../04/09.md), Paul speaks of the “spectacle” that he and the other apostles participate in. The “spectacle” could be a victory parade in which Paul and the other apostles are prisoners who will be killed, or it could be a gladiatorial performance in an arena in which Paul and the other apostles are destined to die. See the notes on the verse for translation options. Whichever “spectacle” Paul refers to, he is presenting himself and the other apostles as people who are going to be humiliated and killed in public. With this metaphor he continues the theme of Christ working in power through his and others’ weakness. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Irony<br><br>In [4:8](../04/08.md), Paul says that the Corinthians are satisfied, rich, and reigning. In the second half of the verse, however, he says that he “wishes” that they were actually reigning. The first part of the verse, then, presents how the Corinthians think about themselves. Paul speaks from their perspective in order to show them that their views are foolish and impossible. (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>### Rhetorical questions<br><br>In [4:7](../04/07.md) and [4:21](../04/21.md), Paul uses several questions. All the questions in these two verses are not seeking answers that provide information or further knowledge. Rather, all the questions are meant to make the Corinthians think about what they are thinking and doing. For translation options, see the notes on these two verses. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “Not beyond what is written”<br><br>In [4:6](../04/06.md), Paul quotes a phrase: “Not beyond what is written.” This is not a quote from Scripture, and Paul does not say where the phrase comes from. However, the way he quotes it shows that both he and the Corinthians were familiar with this saying. Most likely, the phrase is a well-known proverb or wise saying that Paul uses to strengthen his argument. For the meaning of the phrase and translation options, see the notes on that verse.<br><br>### Paul’s coming<br><br>In [4:18–21](../04/18.md), Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else.
-1CO	4	1	nkda	figs-explicitinfo	οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς	1		If the form **In this manner let a man regard us: as** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “Let a man regard us as” (See: rc://en/ta/man/translate/figs-explicitinfo)
+1CO	4	intro	vg5z			0		# 1 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n1. Against divisions (1:10–4:15)\n    * God alone is judge (4:1–5)\n    * Present weakness (4:6–15)\n2. Against sexual immorality (4:16–6:20)\n    * Paul’s planned visit (4:16–21)\n\n## Special concepts in this chapter\n\n### Judgment\n\nIn [4:3–5](../04/03.md), Paul refers to three different judgments. The first judgment is what humans think of each other, including what they think of Paul. The second is Paul’s own judgment of himself. The third is God’s judgment, which occurs when the Lord returns. Paul argues that the first two judgments are not important and carry no weight. Rather, the only judgment that matters is God’s judgment. Therefore, Paul argues that no one should issue a final verdict about anything until God has performed his judgment ([4:5](../04/05.md)). (See: [[rc://en/tw/dict/bible/other/discernment]])\n\n### Pride\n\nPaul mentions the Corinthians’ pride many times in this chapter. He speaks specifically of being “puffed up” ([4:6](../04/06.md); [4:18–19](../04/18.md)), and boasting ([4:7](../04/07.md)). In contrast, Paul describes himself and the other apostles as humble and weak ([4:9–13](../04/09.md)). By making this contrast, Paul wants the Corinthians to rethink their opinions about themselves. If the apostles, the leaders of the church, are weak and humble, they need to think again about whether they really are as great as they think they are.\n\n### Word and power\n\nIn [4:19–20](../04/19.md), Paul contrasts “word” with “power.” This is common comparison in his culture that contrasts talk and deeds. Anyone can say they are capable of doing something, but only those with “power” can actually do what they claim. Paul introduces this contrast because he is coming to see if those who claim greatness (“word”) can do what they claim (“power”). He argues that “power” is what matters more than “word” because God’s kingdom is a matter of “power,” not “word.” It is about action, not just talk. If your language has a standard comparison between “talk” and “deeds,” you could use it in these verses.\n\n## Important figures of speech in this chapter\n\n### Paul as father\n\nIn [4:14–15](../04/14.md), Paul identifies the Corinthians as his children, which makes him their father. He became their father when he preached the gospel to them. Thus, he is their spiritual father, the one who helped bring them into the Christian life. In the metaphor, Paul does not specify who the mother is, and he does not intend his audience to make an inference as to who it might be. In [4:17](../04/17.md), Paul continues this metaphor by claiming Timothy as his spiritual child. If possible, use words in your language that do not always require biological relationships. (See: [[rc://en/tw/dict/bible/other/father]] and [[rc://en/tw/dict/bible/kt/children]])\n\n### The spectacle\n\nIn [4:9](../04/09.md), Paul speaks of the “spectacle” that he and the other apostles participate in. The “spectacle” could be a victory parade in which Paul and the other apostles are prisoners who will be killed, or it could be a gladiatorial performance in an arena in which Paul and the other apostles are destined to die. See the notes on the verse for translation options. Whichever “spectacle” Paul refers to, he is presenting himself and the other apostles as people who are going to be humiliated and killed in public. With this metaphor he continues the theme of Christ working in power through his and others’ weakness. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nIn [4:8](../04/08.md), Paul says that the Corinthians are satisfied, rich, and reigning. In the second half of the verse, however, he says that he “wishes” that they were actually reigning. The first part of the verse, then, presents how the Corinthians think about themselves. Paul speaks from their perspective in order to show them that their views are foolish and impossible. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [4:7](../04/07.md) and [4:21](../04/21.md), Paul uses several questions. All the questions in these two verses are not seeking answers that provide information or further knowledge. Rather, all the questions are meant to make the Corinthians think about what they are thinking and doing. For translation options, see the notes on these two verses. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### “Not beyond what is written”\n\nIn [4:6](../04/06.md), Paul quotes a phrase: “Not beyond what is written.” This is not a quote from Scripture, and Paul does not say where the phrase comes from. However, the way he quotes it shows that both he and the Corinthians were familiar with this saying. Most likely, the phrase is a well-known proverb or wise saying that Paul uses to strengthen his argument. For the meaning of the phrase and translation options, see the notes on that verse.\n\n### Paul’s coming\n\nIn [4:18–21](../04/18.md), Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else.
+1CO	4	1	nkda	figs-explicitinfo	οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς	1		If the form **In this manner let a man regard us: as** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “Let a man regard us as” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
 1CO	4	1	k1v5	figs-imperative	ἡμᾶς λογιζέσθω ἄνθρωπος	1	Connecting Statement:	Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should.” Alternate translation: “a man should regard us” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	4	1	xt4u	figs-gendernotations	ἄνθρωπος	1		Although the word translated **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “man or woman” or “human” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	4	1	fk8c	figs-genericnoun	ἄνθρωπος	1		Paul uses the word **man** to speak of people in general, not one specific person. If the meaning of **man** would be misunderstood in your language, you could use a form that indicates people in general in your language. Alternate translation: “everybody” or “any person” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -475,7 +475,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	9	ayu9	translate-unknown	ἐσχάτους	1		The word translated **last of all** could identify: (1) the time when the **apostles** are **exhibited**, which would be as the last event held in the arena. Alternate translation: “at the end” (2) the place where the **apostles** are **exhibited**, which would be at the end of the victory parade. Alternate translation: “last in line” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	9	e4i1	figs-metaphor	θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις	1		Here, Paul speaks as if he and other apostles were part of a gladiatorial game or a theatrical show. He speaks in this way to show that the humiliation and death he and other apostles suffer happens in public, with everyone watching to see what happens. If this metaphor would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “we live in full view of the world—both of angels and of men” or “we undergo these things publicly, before the world—both angels and men” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	9	cqh4	figs-infostructure	τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις	1	to the world—to angels, and to human beings	This structure could mean that: (1) Paul wants to define the **world** as **angels** and **men**. Alternate translation: “to the world, that is, both to angels and to men” (2) Paul is listing three different things. Alternate translation: “to the world, to angels, and to men.” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	4	9	d8da	figs-gendernotations	ἀνθρώποις	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether men or women. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “to men and women” or “to people” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	4	9	d8da	figs-gendernotations	ἀνθρώποις	1		Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether men or women. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “to men and women” or “to people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	4	10	ds54	figs-ellipsis	ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ; ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί; ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι	1		In Paul’s language, he did not need to include the word translated **{are}**. However, many languages, including English, must add **{are}**, which is why the ULT includes it in brackets. If your language would not use **{are}** here, you could leave it unexpressed. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	4	10	johq	figs-exclusive	ἡμεῖς	-1		Here, the word **we** refers to Paul and the other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	4	10	fkw2	figs-irony	ἡμεῖς μωροὶ…ἡμεῖς ἀσθενεῖς…ἡμεῖς…ἄτιμοι	1	We are fools … in dishonor	With these statements, Paul identifies what he and the other apostles are like from the perspective of this world. They are **fools**, **weak**, and **dishonored**. Paul does know that from God’s perspective they are actually “wise,” “strong,” and “honored.” However, he speaks from the perspective of this world to help the Corinthians change their thinking. Instead of wanting to be **wise**, **strong**, and **honored**, the Corinthians need to realize that following God will instead make them appear to this world as **fools**, **weak**, and **dishonored**. If the meaning of these statements would be misunderstood in your language, you could use a word or phrase that clarifies that they are spoken from a different perspective. Alternate translation: “We {seem to be} fools … We {seem to be} weak … we {seem to be} dishonored” or “According to the world, we {are} fools … According to the word, we {are} weak … according to the world, we {are} dishonored’ (See: [[rc://en/ta/man/translate/figs-irony]])
@@ -501,7 +501,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	13	p0fd	figs-simile	ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα	1		Here, Paul says that he and other apostles are like **scum** and **refuse**, both of which are words that describe garbage. Paul speaks in this way to show that **the world** considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If the meaning of this simile would be misunderstood in your language, you could express the idea with a comparable image or non-figuratively. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: [[rc://en/ta/man/translate/figs-simile]])
 1CO	4	13	uubg	figs-doublet	περικαθάρματα τοῦ κόσμου…πάντων περίψημα	1		Here, Paul uses two different words for garbage. The word **scum** refers to what people throw away after they clean something. The word **refuse** refers to dirt or filth that people wipe or scrub off an object. Paul uses two very similar words in order to emphasize that the world thinks that he and other apostles are like garbage. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “the filthy scum of all the world” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	4	13	gqxj	figs-possession	περικαθάρματα τοῦ κόσμου	1		Here, Paul uses the possessive form to describe what **the world** identifies as **scum**. If this form would be misunderstood in your language, you could use a short phrase to clarify that **scum** is what **the world** thinks he and other apostles are. Alternate translation: “what the world considers scum” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	4	13	flf9	figs-synecdoche	τοῦ κόσμου	1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings who do not believe in Jesus. If this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of human beings” (See: rc://en/ta/man/translate/figs-synecdoche)
+1CO	4	13	flf9	figs-synecdoche	τοῦ κόσμου	1		When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings who do not believe in Jesus. If this would be misunderstood in your language, you could use an expression that refers to human beings in general. Alternate translation: “of human beings” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	4	13	ip6p	figs-possession	πάντων περίψημα	1		Here, Paul uses the possessive form to describe **refuse** that: (1) comes from **all things**. Alternate translation: “the refuse from all things” (2) **all** people consider to be garbage. Alternate translation: “what all people consider to be refuse” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	13	z4tt	figs-idiom	ἕως ἄρτι	1		Here, Paul ends this sentence in a similar way to how he began his sentence in [4:11](../04/11.md). In Paul’s culture, the phrase **even until now** means that what Paul speaks about has been happening and continues to happen up to the time when he writes this letter. If this phrase would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “to this very day” “all the time we serve Christ” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	4	14	k1at	figs-infostructure	οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ’ ὡς τέκνα μου ἀγαπητὰ, νουθετῶ	1	I do not write these things to shame you, but to correct you	If putting the negative statement before the positive statement would be misunderstood in your language, you could reverse them. Alternate translation: “I correct {you} as my beloved children. I do not write these things as shaming you” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -531,7 +531,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	18	flbr	figs-activepassive	ἐφυσιώθησάν	1		If your language does not use this form, you could express the idea in active form, with “themselves” as the object. Alternate translation: “have puffed themselves up” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	18	gap0	grammar-connect-condition-contrary	ὡς	1		Here, Paul speaks of him **not coming** as something that is a possibility. However, he is convinced that this is not true, since he will “come” to them. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “as if” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	4	19	jdk5	grammar-connect-logic-contrast	δὲ	1	I will come to you	Here, **But** introduces a contrast with what some people are thinking in the previous verse, that is, that Paul is not going to visit them. In this verse, he says that he will visit them soon. Use a word or phrase in your language that introduces a strong contrast. Alternate translation: “Despite what they think,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	4	19	y1sl	figs-infostructure	ἐλεύσομαι…ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ	1		If your language would put the **if** statement first, you could rearrange these two clauses. Alternate translation: “if the Lord wills, I will come to you soon” (See: rc://en/ta/man/translate/figs-infostructure)
+1CO	4	19	y1sl	figs-infostructure	ἐλεύσομαι…ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ	1		If your language would put the **if** statement first, you could rearrange these two clauses. Alternate translation: “if the Lord wills, I will come to you soon” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	4	19	eyq3	figs-hypo	ἐὰν ὁ Κύριος θελήσῃ	1		Here, Paul says that he will only visit the Corinthians **if the Lord wills**. He is not sure whether the Lord will “will” or not. Use a form in your language that indicates a true hypothetical. Alternate translation: “only if the Lord wills, of course” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	4	19	tdbk	figs-explicit	τὸν λόγον…τὴν δύναμιν	1		The contrast between **word** and **power** was well-known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “the talk … their deeds” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	4	19	kbp1	figs-metonymy	τὸν λόγον τῶν πεφυσιωμένων	1		Here, **word** figuratively represents what someone says in words. If **word** would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “what these who have been puffed up say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -548,7 +548,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	21	u7b9	figs-possession	πνεύματί…πραΰτητος	1		Here, Paul uses the possessive form to describe a **spirit** that is characterized by **gentleness**. If your language would not use the possessive form to express that idea, you could express the idea by translating **gentleness** as an adjective, such as “gentle.” Alternate translation: “a gentle spirit” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	21	hpmb	translate-unknown	πνεύματί	1		Here, **spirit** does not refer to God’s Spirit, the Holy Spirit. Rather, it refers to Paul’s spirit. In Paul’s culture, **as spirit of** something is a way to describe a person’s attitude that is characterized by that thing. Here, then, Paul speaks about an attitude that is gentle. If **spirit** would be misunderstood in your language, you could use a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	21	ix7l	figs-abstractnouns	πραΰτητος	1	of gentleness	If your language does not use an abstract noun for the idea behind **gentleness**, you could express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes<br><br>## Structure and formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>    * Paul condemns a sexually immoral man (5:1–5)<br>    * Passover festival metaphor (5:6–8)<br>    * Explanation of previous letter (5:9–13)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.<br><br>## Special concepts in this chapter<br><br>### Sexual immorality<br><br>This chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Judgment<br><br>Paul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Excommunication<br><br>In [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.<br><br>## Important figures of speech in this chapter<br><br>### Euphemisms<br><br>As is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Passover metaphor<br><br>In [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. You can read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you can include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [5:6](../05/06.md) and [5:12](../05/12.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Present in spirit<br><br>In [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://en/tw/dict/bible/kt/spirit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Structure of 5:3–5<br><br>In [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.<br><br>### Structure of 5:12–13<br><br>In [5:12–13](../05/13.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
+1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes\n\n## Structure and formatting\n\n3. Against sexual immorality (4:16–6:20)\n    * Paul condemns a sexually immoral man (5:1–5)\n    * Passover festival metaphor (5:6–8)\n    * Explanation of previous letter (5:9–13)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.\n\n## Special concepts in this chapter\n\n### Sexual immorality\n\nThis chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://en/tw/dict/bible/other/fornication]])\n\n### Judgment\n\nPaul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://en/tw/dict/bible/kt/judge]])\n\n### Excommunication\n\nIn [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.\n\n## Important figures of speech in this chapter\n\n### Euphemisms\n\nAs is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Passover metaphor\n\nIn [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. You can read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you can include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [5:6](../05/06.md) and [5:12](../05/12.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Present in spirit\n\nIn [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://en/tw/dict/bible/kt/spirit]])\n\n## Other possible translation difficulties in this chapter\n\n### Structure of 5:3–5\n\nIn [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.\n\n### Structure of 5:12–13\n\nIn [5:12–13](../05/13.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
 1CO	5	1	k55t	translate-unknown	ὅλως ἀκούεται	1		The word translated **actually** can: (1) emphasize that something is really true. Alternate translation: “It is really reported that” (2) emphasize that many people know about what is going on in the Corinthian church. Alternate translation: “It is everywhere reported that” or “It is reported by many people that” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	1	wrj1	figs-activepassive	ὅλως ἀκούεται	1		Here, Paul intentionally uses a passive form to avoid stating who told him about the **sexual immorality**. If your language does not use this passive form, you could express the idea by making Paul the subject of a verb such as “learn” or by using a form that avoids naming a person. Alternate translation: “Some people have actually reported to me that” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	1	dlj2	figs-doublet	ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν	1	which does not even exist among the Gentiles	Here, Paul repeats **sexual immorality** in order to emphasize how shocked and upset he is that people among the Corinthians are committing sexual sins. If your language does not use repetition in this way, you could combine these two statements and express Paul’s shock in another way. Alternate translation: “{there is} sexual immorality among you that even the Gentiles condemn” or “you overlook flagrant sexual immorality, a kind which even the Gentiles do not accept” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -563,7 +563,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	2	qwja	figs-idiom	ἀρθῇ ἐκ μέσου ὑμῶν	1		When someone is **removed from among** a group, it means that he or she is no longer part of the group. If your language has a specific word or phrase to describe expelling a member of a group, you could use it here. Alternate translation: “might be banned from your group” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	3	rm6l	grammar-connect-logic-result	γάρ	1		Here, the word **For** introduces the reason why the man who has committed the sexual sin should be “removed from among you” ([5:2](../05/02.md)). The reason is because Paul has already **passed judgment** on him, and so the Corinthians should be enacting the punishment. Use a word or phrase in your language that introduces a reason. Alternate translation: “He should be removed since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	5	3	u5a2	figs-idiom	ἀπὼν τῷ σώματι	1		In Paul’s culture, **being absent in body** is a figurative way to speak about not being present in person. If **being absent in the body** would be misunderstood in your language, you could use a comparable expression or translate the idea non-figuratively. Alternate translation: “not being there with you” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	5	3	xm4e		παρὼν…τῷ πνεύματι	1	I am present in spirit	In Paul’s culture, **being present in spirit** is a figurative way to speak of thinking about and caring about that person. If **being present in spirit** would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “still being connected to you” (See: rc://en/ta/man/translate/figs-idiom)
+1CO	5	3	xm4e		παρὼν…τῷ πνεύματι	1	I am present in spirit	In Paul’s culture, **being present in spirit** is a figurative way to speak of thinking about and caring about that person. If **being present in spirit** would be misunderstood in your language, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “still being connected to you” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	3	gfep		τῷ πνεύματι	1		Here, **spirit** could refer to: (1) Paul’s **spirit**, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “in my spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit”
 1CO	5	3	ax3u		ἤδη κέκρικα…τὸν οὕτως τοῦτο κατεργασάμενον	1	I have already passed judgment on the one who did this	Here, Paul has **already passed judgment**, which means that he has declared the man to be guilty. Two verses down ([5:4](../05/04.md)), Paul specifies what the punishment that results from the **judgment** should be: the man should be “handed over to Satan.” Here, then, use a word or phrase that indicates a decision about guilt, not a punishment. Alternate translation: “have already judged the one who did such a thing to be guilty”
 1CO	5	3	sac6	figs-abstractnouns	ἤδη κέκρικα	1		If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge” instead of **passed judgment on**. Alternate translation: “have already judged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -619,7 +619,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	11	mi6t	translate-unknown	συναναμίγνυσθαι	1		The word translated **to associate with** often refers to two groups of people meeting together. The idea here is that **sexually immoral** people who claim to belong to the Corinthians’ group should not be considered part of the group. If **to associate with** does not have this meaning in your language, you could express the idea by using a word that refers to including people in one’s group. Alternate translation: “to consistently meet with” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	11	cyrp	figs-distinguish	ἐάν τις ἀδελφὸς ὀνομαζόμενος	1		Here, **who is called a brother** distinguishes **anyone** from the people mentioned in the last verse. Paul did not require the Corinthians **not to associate** with those people, but he does require them **not to associate** with any person **who is called a brother**. Use a construction in your language that indicates that Paul is distinguishing, not informing. Alternate translation: “any person called a brother” (See: [[rc://en/ta/man/translate/figs-distinguish]])
 1CO	5	11	w9w8	figs-activepassive	ὀνομαζόμενος	1	anyone who is called	If your language does not use this passive form, you could express the idea in active form with “you” or “the brother” as the subject. Alternate translation: “who calls himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	5	11	b4us	figs-gendernotations	ἀδελφὸς	1	brother	Although the word translated **brother** is masculine, Paul is using it to refer to a man or a woman. If **brother** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	5	11	b4us	figs-gendernotations	ἀδελφὸς	1	brother	Although the word translated **brother** is masculine, Paul is using it to refer to a man or a woman. If **brother** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	5	11	xob7	translate-unknown	λοίδορος	1		Here, **verbally abusive** describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	11	ypib	translate-unknown	ἅρπαξ	1		Here, **swindler** identifies a person who takes money from others dishonestly. If **swindler** would be misunderstood in your language, you could use a word that refers to such people. Alternate translation: “a thief” or “an embezzler” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	11	fq7j	figs-explicit	τῷ τοιούτῳ μηδὲ συνεσθίειν	1		In Paul’s culture, to **eat with** someone meant that you accepted them into your social group. Here, he wants the Corinthians not to accept such people into their group. If “eating with” someone does not signify accepting them in your culture, you may need to make that idea explicit. Alternate translation: “Do not even include such a person in your group’s meals” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -634,7 +634,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	13	kx9j	writing-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		Here, Paul quotes a command from the Old Testament book named Deuteronomy. If your readers would not recognize this command as a quotation, you could introduce it in the same way that you have already introduced quotations from the Old Testament (see [1:31](../01/31.md)). Alternate translation: “As it can be read in the Old Testament, ‘Remove the evil from among yourselves’” or “According to the book of Deuteronomy, ‘Remove the evil from among yourselves’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	5	13	al7v	figs-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		If you cannot use this form in your language, you could translate this command as an indirect quote instead of as a direct quote. Alternate translation: “The scripture says that you should remove the evil from among yourselves” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	5	13	h6ry	figs-nominaladj	τὸν πονηρὸν	1		Paul is using the adjective **evil** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are evil” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes<br><br>## Special concepts in this chapter<br><br>### Lawsuits<br><br>Paul teaches that a Christian should not take another Christian to court before a non-Christian judge. It is better to be cheated. Christians will judge the angels. So they should be able to solve problems among themselves. It is especially bad to use a court to cheat another believer. (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>## Important figures of speech in this chapter<br><br>### Metaphor<br><br>The temple of the Holy Spirit is an important metaphor. It refers to the place where the Holy Spirit stays and is worshiped. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>Paul uses several rhetorical questions in this chapter. He uses them to emphasize important points as he teaches the Corinthians. (See: rc://en/ta/man/translate/figs-rquestion)
+1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes\n\n## Structure and Formatting\n\n3. Against sexual immorality (4:16–6:20)\n      * Against public lawsuits (6:1–8)\n      * Sins and salvation (6:9–11)\n      * Flee from sexual immorality (6:12–20)\n\n## Special concepts in this chapter\n\n### Lawsuits\n\nIn [6:1–8](../06/01.md), Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: [[rc://en/tw/dict/bible/kt/judge]])\n\n### Sexual immorality\n\nIn [6:12–20](../06/12.md), Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: [[rc://en/tw/dict/bible/other/fornication]])\n\n### Redemption\n\nIn [6:20](../06/20.md), Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])\n\n## Important figures of speech in this chapter\n\n### “Members” of Christ or of a prostitute\n\nIn [6:15–17](../06/15.md), Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: [[rc://*/tw/dict/bible/other/member]])\n\n### Body as temple\n\nIn [6:19](../06/19.md), Paul speaks as if believers’s bodies were temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’s bodies. If possible, preserve this metaphor since it connects to themes throughout the whole Bible. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [6:1–7](../06/01.md), [9](../06/09.md), [15–16](../06/15.md), [19](../06/19.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Words for homosexual behavior\n\nIn [6:9](../06/09.md), Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you can use them here. If your culture does not have such specific words, you can use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity. \n\n### Quoting the Corinthians\n\nIn [6:12–13](../06/12.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])\n
 1CO	6	1	gmy5	figs-rquestion	τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?	1	does he dare to go … saints?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “they are, but they should not.” Paul asks to question to get the Corinthians to realize how bad going **to court before the unrighteous** is. If this question would be misunderstood in your language, you could express the idea with a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	1	q5d3	translate-unknown	τολμᾷ	1	dispute	The word translated **Do … dare** refers to having confidence or boldness when one should not have confidence or boldness. Use a word or phrase in your language that indicates improper confidence. Alternate translation: “Do … have the audacity” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	1	qi57	grammar-connect-time-simultaneous	πρᾶγμα ἔχων πρὸς τὸν ἕτερον	1		The phrase **having a dispute with another** provides the situation in which they are going **to court**. If this connection would be misunderstood in your language, you could make it explicit. Alternate translation: “if you have a dispute with another” or “whenever you have a dispute with another” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
@@ -663,7 +663,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	5	ebh6	figs-abstractnouns	πρὸς ἐντροπὴν ὑμῖν λέγω	1		If your language does not use an abstract noun for the idea behind **shame**, you could express the idea by using a verb such as “shame.” Alternate translation: “to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	6	5	hk4q	figs-idiom	οὕτως οὐκ ἔνι…οὐδεὶς σοφὸς	1		The phrase **{Is it} thus {that} there is not any wise man** identifies a situation in which no **wise man** can be found. If this phrase would be confusing or misunderstood in your language, you could use a comparable expression that identifies a situation in which there are no wise people. Alternate translation: “Is there not a man wise man” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	5	fue4	figs-rquestion	οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ?	1	Is there no one among you wise enough to settle a dispute between brothers?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing, specifically by making them feel ashamed. The question assumes that the answer is “there should be.” If this question would be misunderstood in your language, you could express the idea with a “should” statement or introduce a statement with “surely.” Alternate translation: “You should have a wise man among you who will be able to discern between his brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	6	5	xma9	figs-gendernotations	οὐκ ἔνι…σοφὸς…αὐτοῦ	1		Although the words translated **wise man** and **his** are masculine, Paul is using them to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	6	5	xma9	figs-gendernotations	οὐκ ἔνι…σοφὸς…αὐτοῦ	1		Although the words translated **wise man** and **his** are masculine, Paul is using them to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	5	l1hd	figs-gendernotations	τοῦ ἀδελφοῦ	1	brothers	Although the word translated **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	5	o28z	translate-unknown	διακρῖναι ἀνὰ μέσον	1		The phrase **to discern between** refers to making decisions about disputes between people. If this phrase would be misunderstood in your language, you could express the idea with a word or phrase that refers to deciding which party is in the right in a dispute. Alternate translation: “to judge between” or “to settle disputes between” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	6	m7ls	figs-rquestion	ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων?	1	But brother goes to court against brother, and this before unbelievers!	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that there is verbal answer. Rather, the question is supposed to make the Corinthians answer by feeling ashamed. If this question would be misunderstood in your language, you could express the idea with statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -678,7 +678,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	7	i5n5	figs-activepassive	ἀδικεῖσθε	1		If your language does not use this passive form, you could express the idea in active form with a “fellow believer” as the subject. Alternate translation: “let a fellow believer wrong you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	7	vpy9	figs-activepassive	ἀποστερεῖσθε	1		If your language does not use this passive form, you could express the idea in active form with a “fellow believer” as the subject. Alternate translation: “let a fellow believer cheat you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	8	yfos	grammar-connect-logic-contrast	ἀλλὰ	1		Here, **But** introduces a contrast with what Paul wants them to do, which is to “be wronged” and “cheated” rather than take a fellow believer to court. Here, Paul says that they do the exact opposite. Rather than “be wronged” and “cheated,” they actually **wrong** and **cheat** fellow believers. If this connection would be misunderstood in your language, you could express the idea with a phrase that clarifies what Paul is contrasting. Alternate translation: “But instead of being wronged and cheated,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	6	8	ixb9	figs-ellipsis	καὶ τοῦτο ἀδελφούς	1		In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If this phrase would be misunderstood in your language, you could include what action is happening. Alternate translation: “and you do this to your brothers” (See: rc://en/ta/man/translate/figs-ellipsis)
+1CO	6	8	ixb9	figs-ellipsis	καὶ τοῦτο ἀδελφούς	1		In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If this phrase would be misunderstood in your language, you could include what action is happening. Alternate translation: “and you do this to your brothers” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	8	kk7b	figs-gendernotations	ἀδελφούς	1	your own brothers	Although the word translated **brothers** is masculine, Paul is using this word to refer to any believer, whether man or woman. If **brothers** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	9	i2ln			0		In [6:9–10](../06/09.md), Paul lists people who do things that are unrighteous. Many of these words are the same words he used in the similar lists in [5:10–11](../05/10.md). It may be helpful to refer to how you translated the words there.
 1CO	6	9	ojaf	grammar-connect-words-phrases	ἢ	1		The word **Or** introduces Paul’s question as an alternative to “wronging and cheating brothers” in [6:7](../06/07.md). If they do indeed **know that the unrighteous will not inherit the kingdom of God**, they not be “wronging and cheating brothers.” Paul uses the word **Or** to show that these two things are not compatible. If **Or** would be misunderstood in your language, you could use a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -743,14 +743,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	18	dfck	figs-gendernotations	ἄνθρωπος…τὸ ἴδιον	1	immorality! Every other sin that a person commits is outside the body, but	Although **man** and **his** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **man** and **his**, you could use non-gendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	18	jr46	figs-metaphor	ἐκτὸς τοῦ σώματός ἐστιν	1	sin that a person commits	Here, Paul speaks as if sins were located **outside the body**. By speaking in this way, he means that most sins do not affect the **body** the way **sexual immorality** does. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “does not directly affect the body” or “is apart from the body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	19	i5bt	grammar-connect-words-phrases	ἢ	1	Do you not know … God? … that you are not your own?	The word **Or** introduces an alternate to what Paul speaks about in [6:18](../06/18.md). Some people are indeed “sinning against their bodies.” Paul gives the correct alternative: they should **know** that their bodies are “temple” of the **Holy Spirit**. If your readers would misunderstood **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	6	19	qy5j	figs-rquestion	ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ?	1	Do you not know … God? … that you are not your own?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: rc://en/ta/man/translate/figs-rquestion)(See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	19	qy5j	figs-rquestion	ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ?	1	Do you not know … God? … that you are not your own?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	19	bb35	grammar-collectivenouns	τὸ σῶμα ὑμῶν	1	your body	The word **body** is a singular noun that refers to multiple “bodies.” Paul makes this clear by using a plural **your**. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of your bodies” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
 1CO	6	19	d2mc	figs-metaphor	ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός	1	temple of the Holy Spirit	Here, Paul speaks of the relationship between the believer and the **Holy Spirit** as if the believer were a **temple** and the **Holy Spirit** were the god that dwelled in that temple. In Paul’s culture, deities had specific temples, and they would be specially present to their worshipers in those temples. Paul applies this thinking to believers. Each believer is a **temple**, and the **Holy Spirit** is **in** each believer. This means that the Holy Spirit is specially present with each believer. This is a significant metaphor in the Bible, so if possible, preserve the metaphor or express the idea by using a simile. Alternate translation: “is a temple in which the Holy Spirit dwells” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	19	cg8m		οὗ ἔχετε ἀπὸ Θεοῦ	1	temple of the Holy Spirit	Alternate translation: “whom God has given to you”
 1CO	6	20	vzz8	figs-metaphor	ἠγοράσθητε…τιμῆς	1	For you were bought with a price	Here Paul speaks if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor, so if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	20	qv47	figs-activepassive	ἠγοράσθητε…τιμῆς	1	For you were bought with a price	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	20	y7fe		ἐν τῷ σώματι ὑμῶν	1	Therefore	Alternate translation: “with your body” or “with what you do with your body”
-1CO	7	intro	a25m			0		# 1 Corinthians 7 General Notes<br><br>## Structure and Formatting<br><br>4. On abstinence (7:1–40)<br>      * Directions on sex in marriage (7:1–7)<br>      * Directions on marriage and divorce (7:8–16)<br>      * Believers should remain as God called them (7:17–24)<br>      * Benefit of staying as one is, whether single or married (7:25–35)<br>      * Exceptions for engaged Christians and widows (7:36–40)<br><br>## Special Concepts in this Chapter<br><br>### The letter from the Corinthians to Paul<br><br>In [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.<br><br>### Sex and marriage<br><br>Throughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sex should only happen within a marriage. This is clear when he makes lack of sexual self-control a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.<br><br>### Sanctification of unbelieving spouse and children<br><br>In [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God will save. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.<br><br>### Divorce<br><br>In this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://en/tw/dict/bible/other/divorce]])<br><br>### The “virgin”<br><br>In [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.<br><br>### The “coming distress”<br><br>In [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://en/tw/dict/bible/other/trouble]])<br><br>### Calling<br><br>Paul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://en/tw/dict/bible/kt/call]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms for having sex<br><br>In the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Redemption<br><br>Just as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])<br><br>### Those who have … should be as those who do not have …<br><br>In [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. None of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God as a Christian. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.<br><br>### Rhetorical questions<br><br>Paul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.<br><br>### Who speaks, Paul or the Lord?<br><br>Throughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. Therefore, by using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it is advice from anyone. Instead, this whole chapter carries apostolic authority.<br><br>### Father or fiancé in [7:36–38](../07/36.md)?<br><br>In this verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
+1CO	7	intro	a25m			0		# 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n      * Directions on sex in marriage (7:1–7)\n      * Directions on marriage and divorce (7:8–16)\n      * Believers should remain as God called them (7:17–24)\n      * Benefit of staying as one is, whether single or married (7:25–35)\n      * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sex should only happen within a marriage. This is clear when he makes lack of sexual self-control a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God will save. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://en/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://en/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://en/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have …\n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. None of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God as a Christian. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. Therefore, by using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it is advice from anyone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancé in [7:36–38](../07/36.md)?\n\nIn this verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
 1CO	7	1	y4lx	grammar-connect-words-phrases	δὲ	1	Now	Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If **Now** would be misunderstood in your language, you could use a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	1	jq21	figs-explicit	ὧν ἐγράψατε	1	the issues you wrote about	The phrase **what you wrote** implies that the Corinthians had previously written a letter to Paul in which they asked him questions. Paul now begins to answer those questions. If **what you wrote** would not imply that the Corinthians had already written a letter to Paul, you could make this explicit. Alternate translation: “what you wrote to me in your letter” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	1	erl5	figs-explicit	ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι	1	“It is good for a man not to touch a woman.”	Here Paul could be (1) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md). Alternate translation: “you wrote: you say, ‘It is good for a man not to touch a woman.’” (2) expressing his own views about men and women. Alternate translation: “you wrote: It is true that it is good for a man not to touch a woman” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -821,7 +821,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	13	q39l	figs-idiom	οἰκεῖν μετ’ αὐτῆς	1		Here, **to live with her** refers to staying married. If **to live with her** would be misunderstood in your language, you could use a comparable idiom that refers to staying married. Alternate translation: “to stay with her” or “to remain married to her” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	7	13	fsbq	figs-imperative	μὴ ἀφιέτω τὸν ἄνδρα	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “she must not divorce the husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	14	hv30	grammar-connect-logic-result	γὰρ	1		Here, **For** introduces the reason or basis for Paul’s commands in [7:12–13](../07/12.md). When one spouse is not a believer, Paul wants them to stay together, and the reason is that the unbelieving spouse is **sanctified**. If **For** would be misunderstood in your language, you could use a word or phrase that introduces the basis for a command. Alternate translation: “You should do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-1CO	7	14	k0qs	figs-genericnoun	ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί…ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ	1		Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If **wife** and **husband** would be misunderstood in your language, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “any unbelieving husband … through his wife … any unbelieving wife … through her husband” (See: rc://en/ta/man/translate/figs-genericnoun)
+1CO	7	14	k0qs	figs-genericnoun	ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί…ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ	1		Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If **wife** and **husband** would be misunderstood in your language, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “any unbelieving husband … through his wife … any unbelieving wife … through her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	14	l84p	figs-activepassive	ἡγίασται…ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί; καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ	1	For the unbelieving husband is set apart because of his wife	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God sanctifies the unbelieving husband through the wife, and God sanctifies the unbelieving wife through the brother” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	14	b9rb	translate-unknown	ἡγίασται	-1		Here, **sanctified** is a reference to purity. It does not mean that the **unbelieving husband** or **unbelieving wife** is considered to be a believer. Rather, Paul’s point is that believing spouse is not made unclean by the unbelieving spouse. Just the opposite: the marriage is clean and pure because of the believing spouse. If **sanctified** would be misunderstood in your language, you could use a word or phrase that identifies an acceptable or pure marriage partner. Alternate translation: “is made clean … is made clean” or “is considered an acceptable spouse … is considered an acceptable spouse” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	7	14	i1x4	figs-explicit	τῷ ἀδελφῷ	1	the brother	Here, **the brother** refers to a believing man, in this case the believing husband. If **the brother** would be misunderstood in your language, you could clarify that **the brother** is the **unbelieving wife**’s spouse. Alternate translation: “the husband” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -850,14 +850,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	17	ya76	figs-ellipsis	ὡς ἐμέρισεν ὁ Κύριος	1	each one	Here, Paul omits some words that might be needed in your language to make a complete sentence. If necessary, you could include what it is that **the Lord has assigned** by using a word such as “task” or “position.” Alternate translation: “as the Lord has assigned a position” or “as the Lord has assigned a task” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	7	17	hl43	figs-metaphor	περιπατείτω	1	each one	Paul speaks of behavior in life as if it were “walking.” If **let him walk** would not be understood as a description of a person’s way of life in your language, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	17	c7b9	figs-imperative	περιπατείτω	1	each one	Here, Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must walk” (See: [[rc://en/ta/man/translate/figs-imperative]])
-1CO	7	17	o6v2	figs-gendernotations	περιπατείτω	1	each one	Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If the meaning of **he** would be misunderstood in your language, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “let him or her walk” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	7	17	o6v2	figs-gendernotations	περιπατείτω	1	each one	Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If the meaning of **he** would be misunderstood in your language, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “let him or her walk” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	17	iid2		καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι	1	I direct in this way in all the churches	Alternate translation: “This is what I require from all the churches”
 1CO	7	18	zo3j	figs-gendernotations	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	Here Paul is speaking of male circumcision only. Therefore, the masculine words in this verse should be retained in translation if possible. (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	18	unc4	figs-rquestion	περιτετμημένος τις ἐκλήθη? μὴ ἐπισπάσθω	1	Was anyone called when he was circumcised?	Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If this question would be misunderstood in your language, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called, having been circumcised, let him not be uncircumcised.” or “Some of you were called, having been circumcised. If that is you, do not be uncircumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	7	18	gpav	figs-activepassive	τις ἐκλήθη…κέκληταί τις	1	Was anyone called when he was circumcised?	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “Did God call anyone … Did God call anyone” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	18	xt7p	figs-activepassive	περιτετμημένος	1	Was anyone called when he was circumcised?	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, use an indefinite or vague subject. Alternate translation: “someone having circumcised them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	18	tkn4	translate-unknown	μὴ ἐπισπάσθω	1	Was anyone called when he was circumcised?	To **be uncircumcised** refers to a physical procedure by which one could make one’s penis appear to have a foreskin, even though one had been circumcised. If your language has a word for this procedure, you could use it here. If your language does not have such a word, you could use a phrase that identifies this procedure. Alternate translation: “Let him not hide his circumcision” or “Let him not undo his circumcision” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	7	18	cejz	figs-imperative	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	In this verse, Paul uses two third person imperative. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: rc://en/ta/man/translate/figs-imperative)
+1CO	7	18	cejz	figs-imperative	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	In this verse, Paul uses two third person imperative. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	18	uwuw	figs-activepassive	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, use an indefinite or vague subject. Alternate translation: “Let someone not uncircumcise him … Let someone not circumcise him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	18	fqv6	figs-rquestion	ἐν ἀκροβυστίᾳ κέκληταί τις? μὴ περιτεμνέσθω	1	Was anyone called in uncircumcision?	Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If this question would be misunderstood in your language, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called in uncircumcision, let him not be circumcised.” or “Some of you were called in uncircumcision. If that is you, do not be circumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	7	18	a8g3	figs-abstractnouns	ἐν ἀκροβυστίᾳ	1	Was anyone called in uncircumcision?	If your language does not use an abstract noun for the idea behind **uncircumcision**, you could express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -876,7 +876,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	21	ag5a	figs-yousingular	ἐκλήθης…σοι…δύνασαι	1	Were you … called you? Do not be … you can become	Here Paul addresses specific individuals within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
 1CO	7	21	nli9	figs-rquestion	δοῦλος ἐκλήθης? μή σοι μελέτω	1	Were you a slave when God called you? Do not be concerned	Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If this question would be misunderstood in your language, you could use a different way to identify to whom the command applies. Alternate translation: “If you were called as a slave, let it not be a concern to you.” or “Some of you were called as slaves. If that is you, let it not be a concern to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	7	21	emau	figs-activepassive	ἐκλήθης	1	Were you a slave when God called you? Do not be concerned	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “Did God call you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	21	l8qt	figs-imperative	μή σοι μελέτω	1	Were you a slave when God called you? Do not be concerned	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 you could rephrase the imperative. Alternate translation: “Do not be concerned about it” (See: rc://en/ta/man/translate/figs-imperative)
+1CO	7	21	l8qt	figs-imperative	μή σοι μελέτω	1	Were you a slave when God called you? Do not be concerned	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 you could rephrase the imperative. Alternate translation: “Do not be concerned about it” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	21	y02l	figs-hypo	εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι	1	Were you a slave when God called you? Do not be concerned	Here, Paul uses **if** to introduce a true possibility. He means that a person might be **able to become free**, or that person might not. He then specifies the result for if someone is **able to become free**. If this form would be misunderstood in your language, you could express the **if** statement by using a relative clause. Alternate translation: “indeed whoever is able to become free should take advantage of it” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	7	21	h7e1		χρῆσαι	1	Were you a slave when God called you? Do not be concerned	Alternate translation: “use the opportunity that you have”
 1CO	7	22	mgt6	grammar-connect-logic-result	γὰρ	1	the Lord’s freeman	Here, **For** provides support for the claim that Paul made at the beginning of the previous verse that those who are slaves should not be concerned by that ([7:21](../07/21.md)). If this connection would be misunderstood in your language, you could make what **For** supports explicit. Alternate translation: “Do not be concerned about being a slave because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
@@ -885,7 +885,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	22	ie5k	figs-possession	ἀπελεύθερος Κυρίου	1	the Lord’s freeman	Here Paul uses the possessive form to describe someone who is a **freedman** in the perspective of **the Lord**. In other words, while the person may be a slave in terms of human thinking, that person is a **freedman** before **the Lord**. If your language you would not use the possessive form to express that idea, you could express the idea by speaking about the Lord’s “perspective” or “sight.” Alternate translation: “is a freedman in the Lord’s eyes” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	7	22	npb1	figs-possession	δοῦλός…Χριστοῦ	1	the Lord’s freeman	Here Paul uses the possessive form to describe someone who is a **slave** who belongs to **Christ**. In other words, while the person may be free in terms of human thinking, that person is a **slave** in relationship to **Christ**. If your language you would not use the possessive form to express that idea, you could express the idea by using a phrase such as “belonging to.” Alternate translation: “a slave who belongs to Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	7	23	m53p	figs-activepassive	τιμῆς ἠγοράσθητε	1	You have been bought with a price	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	23	sgft	figs-metaphor	τιμῆς ἠγοράσθητε	1	You have been bought with a price	Here Paul speaks if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor, so if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: rc://en/ta/man/translate/figs-metaphor)
+1CO	7	23	sgft	figs-metaphor	τιμῆς ἠγοράσθητε	1	You have been bought with a price	Here Paul speaks if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor, so if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	23	pe5g	figs-metaphor	μὴ γίνεσθε δοῦλοι ἀνθρώπων	1	You have been bought with a price	Here Paul uses **slaves** as a description of anyone who follows and obeys someone else. Paul wants the Corinthians, whether they are **slaves** or “freedmen” in social and economic terms, to only obey and serve God, not **men**. If **slaves** would be misunderstood in your language, you could clarify that Paul has “serving” and “obeying” in mind. Alternate translation: “do not obey men” or “do not serve mere humans” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	23	pjgp	figs-gendernotations	ἀνθρώπων	1	You have been bought with a price	Although the word translated **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If this would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	24	jio8			0	General Information	This verse is very similar to [7:20](../07/20.md).
@@ -949,7 +949,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	32	g3nk		πῶς ἀρέσῃ τῷ Κυρίῳ	1	concerned about	Here, **how he might please the Lord** further explains what being **concerned about the things of the Lord** means. If **how** would not introduce a further explanation in your language, you could use a word or phrase that does introduce such an explanation. Alternate translation: “that is, how he might please the Lord”
 1CO	7	33	upzf	figs-genericnoun	ὁ…γαμήσας	1	concerned about	Here Paul refers to **the married man** in the singular, but he is speaking generically about any married man. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each unmarried man” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	33	hzcp	figs-activepassive	μεριμνᾷ	1	concerned about	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that **the married man** himself did it. Alternate translation: “concerns himself with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	33	gcvl	figs-possession	τὰ τοῦ κόσμου	1	concerned about	Here Paul uses the possessive form to describe **things** that are directly related to the **world**. This phrase identifies anything that one does that relates to the **world**. If the **things of the world** would be misunderstood in your language, you could use a word or phrase that refers to anything related to the **world**. Alternate translation: “many things that relate to the world” (See: rc://en/ta/man/translate/figs-possession)
+1CO	7	33	gcvl	figs-possession	τὰ τοῦ κόσμου	1	concerned about	Here Paul uses the possessive form to describe **things** that are directly related to the **world**. This phrase identifies anything that one does that relates to the **world**. If the **things of the world** would be misunderstood in your language, you could use a word or phrase that refers to anything related to the **world**. Alternate translation: “many things that relate to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	7	33	sank	figs-genericnoun	τῇ γυναικί	1	concerned about	Here Paul refers to **the wife**, but he specifically has in mind the wife of the **married man** already mentioned. If your language would not use this form to refer to the man’s wife, you could express the idea more clearly. Alternate translation: “his wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	33	s16y	figs-metaphor	μεμέρισται	1	concerned about	Here Paul speaks as if the man **is divided** into two pieces. By speaking in this way, Paul means that the **married man** has conflicting interests or concerns. He is concerned about how to please the Lord and how to please his wife. If **is divided** would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he is pulled in two directions” or “he is of two minds” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	33	llv3	figs-activepassive	μεμέρισται	1	concerned about	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the man’s “concerns” did it. Alternate translation: “concerns about the Lord and the world divide him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -960,7 +960,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	34	el97	figs-merism	καὶ τῷ σώματι καὶ τῷ πνεύματι	1	is concerned about	Here Paul refers to **the body** and **the spirit** as a way to refer to everything that a person is. The **body** is the outward part of the person, while the **spirit** is in the inward part of the person. If **both in the body and in the spirit** would be misunderstood in your language, you could use a word or phrase that emphasizes that the entire person is in view. Alternate translation: “in body and soul” or “in every part” (See: [[rc://en/ta/man/translate/figs-merism]])
 1CO	7	34	mfin	figs-gendernotations	ἡ…γαμήσασα	1	is concerned about	Here, **the one who is married** is feminine. If this is not clear for your readers, you could clarify that this phrase speaks about women. Alternate translation: “the woman who is married” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	34	h91l	figs-activepassive	μεριμνᾷ	2	is concerned about	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that **the one who is married** did it. Alternate translation: “concerns herself with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	34	edvb	figs-gendernotations	τὰ τοῦ κόσμου	1	is concerned about	Here Paul uses the possessive form to describe **things** that are directly related to **the world**. This phrase identifies anything that one does that relates to **the world**. If **the things of the world** would be misunderstood in your language, you could use a word or phrase that refers to anything related to **the world**. Alternate translation: “many things that relate to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	7	34	edvb	figs-possession	τὰ τοῦ κόσμου	1	is concerned about	Here Paul uses the possessive form to describe **things** that are directly related to **the world**. This phrase identifies anything that one does that relates to **the world**. If **the things of the world** would be misunderstood in your language, you could use a word or phrase that refers to anything related to **the world**. Alternate translation: “many things that relate to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	7	34	puzh	figs-genericnoun	τῷ ἀνδρί	1	is concerned about	Here Paul refers to **the husband**, but he specifically has in mind the husband of the **the one who is married** already mentioned. If your language would not use this form to refer to the woman’s husband, you could express the idea more clearly. Alternate translation: “her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	35	ah8e	writing-pronouns	τοῦτο	1	constraint	Here, **this** refers back to what Paul has said about how unmarried people can serve the Lord better in [7:32–34](../07/32.md). If **this** would be misunderstood in your language, you could clarify what it refers back to. Alternate translation: “this about marriage and serving the Lord” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	7	35	x1kh	figs-abstractnouns	πρὸς τὸ ὑμῶν αὐτῶν σύμφορον	1	constraint	If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit” or “help.” Alternate translation: “to benefit you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1005,7 +1005,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	40	hwz4	figs-abstractnouns	κατὰ τὴν ἐμὴν γνώμην	1	my judgment	If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Alternate translation: “I judge that” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	40	pse4	figs-explicit	οὕτως μείνῃ	1	lives as she is	Here Paul is referring back to wife whose husband had died from the previous verse ([7:39](../07/39.md)). By **remain as she is**, Paul means “remain unmarried after her husband died.” If **remain as she is** would be misunderstood in your language, you clarify that the wife from the previous verse is in view. Alternate translation: “she remains unmarried” or “she does not marry again” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	40	hd7f	figs-explicit	κἀγὼ, Πνεῦμα Θεοῦ ἔχειν	1	happier	This could mean that (1) Paul thinks his **judgment** is backed up by **the Spirit of God**. Alternate translation: “I have the Spirit of God supporting my judgment” (2) Paul wishes to say that he has the **Spirit of God** as much as the Corinthians do. Alternate translation: “I also, not just you, have the Spirit of God” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	8	intro	c8l6			0		# 1 Corinthians 8 General Notes<br><br>## Structure and formatting<br><br>5. On food (8:1–11:1)<br>      * The truth about food and idols (8:1–6)<br>      * Respecting the “weak” (8:7–13)<br><br>## Special concepts in this chapter<br><br>### Meat sacrificed to idols<br><br>Paul answers this question by saying that idols are gods that do not really exist. Therefore nothing is wrong with the meat. Christians are free to eat it. However, someone who does not understand this may see a Christian eating it. They may then be encouraged to eat the meat as an act of worship to the idol.<br><br>### The “weak”<br><br>### Knowledge<br><br>## Important figures of speech in this chapter<br><br><br>## Other possible translation difficulties in this chapter<br><br>### Other “gods” and “lords”<br><br>
+1CO	8	intro	c8l6			0		# 1 Corinthians 8 General Notes\n\n## Structure and formatting\n\n5. On food (8:1–11:1)\n      * The truth about food and idols (8:1–6)\n      * Respecting the “weak” (8:7–13)\n\n## Special concepts in this chapter\n\n### Things sacrificed to idols\n\nIn Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n### The “weak”\n\nIn [8:9](../08/09.md), [11](../08/11.md), Paul speaks about the “weak,” and in [8:7](../08/07.md), [10](../08/10.md), [12](../08/12.md), he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be sinful and participation in idolatry. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol. \n\n### Knowledge\n\nPaul refers to “knowledge” in [8:1](../08/01.md), [7](../08/7.md), [10–11](../08/10.md) and to “knowing” in [8:2–4](../08/02.md). Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In [8:4–6](../08/04.md), Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: [[rc://*/tw/dict/bible/other/know]])\n\n## Important figures of speech in this chapter\n\n### Building up\n\nIn [8:1](../08/01.md), Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In [8:10](../08/10.md), however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with. \n\n## Other possible translation difficulties in this chapter\n\n### Other “gods” and “lords”\n\nIn [8:4–5](../08/04.md), Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In [10:20–21](../10/20.md), Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n
 1CO	8	1	cep1	grammar-connect-words-phrases	περὶ δὲ	1	Now about	Just as in 7:1, **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now about** here as you translated “now concerning” in [7:1](../07/01.md), [7:25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	8	1	g5t3	translate-unknown	τῶν εἰδωλοθύτων	1	food sacrificed to idols	Here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people, who would then eat it in their homes. In the next few chapters, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you could use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	8	1	beh8	figs-activepassive	τῶν εἰδωλοθύτων	1	food sacrificed to idols	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1015,12 +1015,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	1	yw8s	figs-abstractnouns	ἡ δὲ ἀγάπη	1	but love builds up	If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “but loving other believers” or “but loving action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	8	1	an8s	figs-metaphor	ἀγάπη οἰκοδομεῖ	1	love builds up	Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **love** helps other believers become stronger and more mature, just like building a house makes it strong and complete. If this figure of speech would be misunderstood in your language, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “love enables other believers to grow” or “love edifies” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	8	2	egjr	figs-hypo	εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω	1	thinks he knows something	Here Paul uses **if** to introduce a true possibility. He means that someone might think **he knows something**, or that person might not. He then specifies the result for if the person does think **he knows something**. If this form would be misunderstood in your language, you could express the **if** statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “Anyone who thinks he knows something does not yet know” or “Whenever anyone thinks he knows something, he does not yet know” (See: [[rc://en/ta/man/translate/figs-hypo]])
-1CO	8	2	qbh9	figs-gendernotations	ἐγνωκέναι…οὔπω ἔγνω…δεῖ	1	thinks he knows something	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If **he** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she knows … he or she does not yet know … he or she ought” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	8	2	qbh9	figs-gendernotations	ἐγνωκέναι…οὔπω ἔγνω…δεῖ	1	thinks he knows something	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If **he** would be misunderstood in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she knows … he or she does not yet know … he or she ought” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	8	3	qsa7	figs-hypo	εἰ…τις ἀγαπᾷ τὸν Θεόν, οὗτος ἔγνωσται	1	that person is known by him	Just as in the last verse, here Paul uses **if** to introduce a true possibility. He means that someone might love **God**, or that person might not. He then specifies the result for if the person does love **God**. If this form would be misunderstood in your language, you could express the **if** statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “anyone who loves God is known” or “whenever anyone loves God, that one is known” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	8	3	etd6	figs-activepassive	οὗτος ἔγνωσται ὑπ’ αὐτοῦ	1	that person is known by him	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he knows that one” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	8	3	lnwx	writing-pronouns	οὗτος…αὐτοῦ	1	that person is known by him	Here, **that one** refers back to **anyone**, and **him** refers back to **God**. If these pronouns would be misunderstood in your language, you could clarify what they refer to. Alternate translation: “that person … God” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	8	4	v4gx	grammar-connect-words-phrases	περὶ	1	General Information:	Here Paul repeats **about** from [8:1](../08/01.md) to let his readers know that he is going to speak directly about **things sacrificed to idols** again. If the repetition of the phrase from [8:1](../08/01.md) would be misunderstood in your language, you could clarify that Paul is returning to the topic he introduced there. Alternate translation: “returning to” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	8	4	bgd2	figs-possession	τῆς βρώσεως…τῶν εἰδωλοθύτων	1	General Information:	Here Paul uses the possessive form to speak about **eating** meat **sacrificed to idols**. If your language does not use this form to express that meaning, you could use express the idea by using a verbal phrase. Alternate translation: “eating things sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	8	4	bgd2	figs-possession	τῆς βρώσεως…τῶν εἰδωλοθύτων	1	General Information:	Here Paul uses the possessive form to speak about **eating** meat **sacrificed to idols**. If your language does not use this form to express that meaning, you could express the idea by using a verbal phrase. Alternate translation: “eating things sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	8	4	wkep	translate-unknown	τῶν εἰδωλοθύτων	1	General Information:	Here, **the things sacrificed to idols** refers to meat that has been offered to an idol. Translate this phrase the same way you did in [8:1](../08/01.md). Alternate translation: “of meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	8	4	mbqo	figs-activepassive	τῶν εἰδωλοθύτων	1	General Information:	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “of the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	8	4	y3ee	figs-explicit	οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς εἰ μὴ εἷς	1	We know that an idol in this world is nothing and that there is no God but one	Here Paul could be (1) expressing his own view about **an idol** and **God**. Alternate translation: “We know that an idol in the world indeed {is} nothing that {there is} indeed no God except one” (2) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md); [7:1](../07/01.md). If you chose this option in [8:1](../08/01.md), you should also choose it here. Alternate translation: “you wrote, ‘we know that an idol in the world {is} nothing’ and, ‘{there is} no God except one’” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1031,7 +1031,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	5	sl8j		εἰσὶν λεγόμενοι θεοὶ	1	so-called gods	Alternate translation: “people name many ‘gods’”
 1CO	8	5	x4ob	figs-merism	θεοὶ, εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς	1	so-called gods	Paul speaks figuratively, using **heaven** and **earth** in order to include them and everything in between. By speaking in this way, he includes every place that God created. If this figure of speech would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “gods in all parts of creation” (See: [[rc://en/ta/man/translate/figs-merism]])
 1CO	8	5	l7ib	figs-irony	θεοὶ πολλοὶ καὶ κύριοι πολλοί	1	many “gods” and many “lords.”	Here Paul acknowledges that there are **many “gods”** and **“lords”**. He implies that **so-called** from earlier in the verse also applies here, so the ULT has put quotation marks around **gods** and **lords** to indicate that these are the names people use. Paul himself does not believe that what people call **gods** and **lords** really are those things; rather, [10:20–21](../10/20.md) suggests that Paul thinks these **gods** and **lords** are actually demons. If what Paul means by **“gods”** and **“lords”** would be misunderstood in your language, you could use a form that indicates that Paul is speaking from someone else’s perspective. Alternate translation: “many so-called gods and many so-called lords” (See: [[rc://en/ta/man/translate/figs-irony]])
-1CO	8	6	y6hq	figs-explicit	ἡμῖν εἷς Θεὸς	1	Yet for us there is only one God	In this verse, Paul does not directly quote from the Old Testament, but he uses words that would make any reader who is familiar with the Old Testament think about [Deuteronomy 6:4](deu/06/04.md), just like he did in [8:4](../08/04.md). The Old Testament passage says, “The Lord is our God, the Lord is one.” If your readers would not make this connection, you could include a footnote or a brief reference to Deuteronomy. Alternate translation: “we accept from the Scriptures that {there is} one God” (See: rc://en/ta/man/translate/figs-explicit)
+1CO	8	6	y6hq	figs-explicit	ἡμῖν εἷς Θεὸς	1	Yet for us there is only one God	In this verse, Paul does not directly quote from the Old Testament, but he uses words that would make any reader who is familiar with the Old Testament think about [Deuteronomy 6:4](deu/06/04.md), just like he did in [8:4](../08/04.md). The Old Testament passage says, “The Lord is our God, the Lord is one.” If your readers would not make this connection, you could include a footnote or a brief reference to Deuteronomy. Alternate translation: “we accept from the Scriptures that {there is} one God” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	6	sv67	guidelines-sonofgodprinciples	ὁ Πατὴρ	1	Yet for us there is only one God	**Father** is an important title that describes one person in the Trinity. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “that is, the Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 1CO	8	6	x3d6	figs-explicit	ἐξ οὗ τὰ πάντα	1	Yet for us there is only one God	Here Paul emphasizes that **God the Father** created all things and is their ultimate source. If **from whom {are} all things** would be misunderstood in your language, you could use a phrase that identifies **God the Father** as the creator of everything that exists. Alternate translation: “who is the creator of the world” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	6	vw06	figs-explicit	ἡμεῖς εἰς αὐτόν	1	Yet for us there is only one God	Here Paul emphasizes that the purpose for which **we** exist is to serve and honor God. If **for whom we {are}** would be misunderstood in your language, you could use a phrase that identifies **God the Father** as the goal or purpose of Christian life. Alternate translation: “whom we are to serve” or “whom we worship” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1049,7 +1049,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	7	ba7e	figs-activepassive	ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται	1	is defiled	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Luke implies that “they” did it. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “their conscience being weak, they defile it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	8	8	ii4m	figs-personification	βρῶμα…ἡμᾶς οὐ παραστήσει τῷ Θεῷ	1	food will not present us to God	Here Paul speaks as if **food** were a person who could **bring us near to God**. By speaking in this way, Paul discusses whether food can make our relationship with God stronger or not. Just like a person who cannot **bring us near** to someone so that we can know that person better, so food cannot make our relationship with God any stronger. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “food will not make our relationship with God any stronger” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	8	8	yzt9	grammar-connect-logic-contrast	οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν	1	food will not present us to God	Here, Paul contrasts “eating” and “not eating” while negating both sides of the contrast. If your language does not use this form, you could express the idea with two negative clauses. Alternate translation: “we are not made to lack if we do not eat, and we do not abound if we eat” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	8	8	wp5k	grammar-connect-logic-contrast	οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν	1	food will not present us to God	Here Paul uses **if** twice to introduce true possibilities. He means that a person might **not eat**, or that person might **eat**. He specifies the result for each option. If your readers would misunderstand this form, you could express the **if** statements by introducing them with a word such as “whenever” or by using relative clauses. Alternate translation: “neither are we made to lack whenever we do not eat, nor do we abound whenever we eat” (See: rc://en/ta/man/translate/figs-hypo)
+1CO	8	8	wp5k	grammar-connect-logic-contrast	οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν	1	food will not present us to God	Here Paul uses **if** twice to introduce true possibilities. He means that a person might **not eat**, or that person might **eat**. He specifies the result for each option. If your readers would misunderstand this form, you could express the **if** statements by introducing them with a word such as “whenever” or by using relative clauses. Alternate translation: “neither are we made to lack whenever we do not eat, nor do we abound whenever we eat” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	8	8	x91v	figs-explicit	ὑστερούμεθα…περισσεύομεν	1	We are not worse if we do not eat, nor better if we do eat it	Here Paul does not specify what **we** might **lack** or **abound** in. If possible, do not specify this is in your translation. If you must clarify what we might **lack** or **abound**, Paul implies that it is God’s “favor” or “grace.” Alternate translation: “are we made to lack God’s grace … we abound in God’s grace” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	8	ciez	figs-explicit	μὴ φάγωμεν…φάγωμεν	1	We are not worse if we do not eat, nor better if we do eat it	Here Paul states a general principle, and he does not clarify what kinds of **food** he has in mind. If possible, do not specify what **we eat** in your translation. If you must clarify what **we eat**, you could include a vague or generic reference to “certain kinds of food.” Alternate translation: “we do not eat specific kinds of food … we eat specific kinds of food” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	9	ns0y	figs-explicit	ἡ ἐξουσία ὑμῶν αὕτη	1	those who are weak	Here Paul implies that their **authority** is over “food” as mentioned in the last verse ([8:8](../08/08.md)). The point is that food has no **authority** over believers, whether to make them more or less “near to God.” Instead, believers have **authority** over food and can thus eat whatever they want. If your readers would misunderstand what **authority** refers to here, you could clarify that it refers to **authority** over “food.” Alternate translation: “this authority of yours over food” or “this authority of yours concerning eating” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1058,7 +1058,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	9	f3ds	figs-metaphor	τοῖς ἀσθενέσιν	1	those who are weak	Much like in [8:7](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “for the sensitive” or “for those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	8	9	deu5	figs-nominaladj	τοῖς ἀσθενέσιν	1	those who are weak	Paul is using the adjective **weak** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are weak” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	8	10	usg7	grammar-connect-condition-fact	ἐὰν…τις ἴδῃ	1	sees the one who has	Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you could introduce the clause by using a word such as “when” or “after”. Alternate translation: “whenever someone might see” or “after someone sees” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
-1CO	8	10	a7qn	figs-explicit	γνῶσιν	1	sees the one who has	Here Paul does not specify what the **knowledge** is about. However, it is clear from [8:4–6](../08/04.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: rc://en/ta/man/translate/figs-explicit)
+1CO	8	10	a7qn	figs-explicit	γνῶσιν	1	sees the one who has	Here Paul does not specify what the **knowledge** is about. However, it is clear from [8:4–6](../08/04.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	8	10	v611	figs-abstractnouns	τὸν ἔχοντα γνῶσιν	1	sees the one who has	If your language does not use an abstract noun for the idea behind **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “the person who knows” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	8	10	xhn9	translate-unknown	κατακείμενον	1	sees the one who has	In Paul’s culture, people ate lying down on their side (**reclining**). If your readers would misunderstand **reclining to eat**, you could use a word or phrase that describes the normal position for eating in your culture or indicate that the person is about to eat. Alternate translation: “about to eat” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	8	10	ph53	figs-rquestion	οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν	1	sees the one who has	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it will be built up.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -1084,81 +1084,209 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	8	13	i8tb	figs-personification	βρῶμα σκανδαλίζει τὸν ἀδελφόν μου	1	Therefore	Here, **food** is spoken of figuratively as though it were a person who could cause someone **to stumble**. Paul speaks in this way to emphasize that the **food** is the key issue that leads to “stumbling.” If this might be confusing for your readers, you could clarify that the person that eats the food causes someone **to stumble**. Alternate translation: “how I eat causes my brother to stumble” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	8	13	seua	figs-123person	εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα	1	Therefore	Here Paul uses the first person in order to use himself as an example for the Corinthians to follow. If your readers would misunderstand that this is why Paul uses the first person, you could clarify that Paul is offering himself as an example. Alternate translation: “if food causes my brother to stumble, I for one will certainly not ever eat meat” or “take me as an example: if food causes my brother to stumble, I will certainly not ever eat meat” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	8	13	vf92	grammar-connect-condition-fact	εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου	1	if food causes to stumble	Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you could introduce the clause by using a word such as “in cases where” or “since.” Alternate translation: “because food causes my brother to stumble” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
-1CO	8	13	eyrr	figs-gendernotations	τὸν ἀδελφόν	-1	Therefore	Although the word translated **brother** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brother**, you could use a non-gendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: rc://en/ta/man/translate/figs-gendernotations)
+1CO	8	13	eyrr	figs-gendernotations	τὸν ἀδελφόν	-1	Therefore	Although the word translated **brother** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brother**, you could use a non-gendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	8	13	ucfd	figs-genericnoun	τὸν ἀδελφόν μου	-1	Therefore	Paul is speaking of “brothers” in general, not of one particular **brother**. If your readers would misunderstand **my brother**, you could use a word or phrase that refers to “brothers” in general. Alternate translation: “any brother of mine … any brother of mine” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	8	13	ra1m	figs-doublenegatives	οὐ μὴ	1	Therefore	The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	8	13	k5oj	figs-explicit	κρέα	1	Therefore	Throughout this section, the “things sacrificed to idols” refers primarily to **meat**, and eating this kind of **meat** was one of the only ways for most people to eat **meat** at all. Paul here is stating that he will give up **meat** in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the **meat** has been sacrificed to idols or not, will not stumble. If your readers would misunderstand the implications here, you can make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	9	intro	z8d4			0		# 1 Corinthians 9 General Notes<br><br>## Structure and formatting<br><br>Paul defends himself in this chapter. Some people claimed that he was trying to gain financially from the church.<br><br>## Special concepts in this chapter<br><br>### Earning money from the church<br><br>People accused Paul of just wanting money from the church. Paul answered that he rightfully could get money from the church. The Old Testament taught that those who worked should get their living from their work. He and Barnabas purposefully never used this right and earned their own living.<br><br>## Important figures of speech in this chapter<br><br>### Metaphor<br><br>Paul uses many metaphors in this chapter. These metaphors teach complex truths. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Contextualization<br><br>This passage is important because Paul “contextualizes” ministering the gospel to different audiences. This means that Paul makes himself and the gospel understandable without his actions hindering the gospel being received. The translator should take extra care to preserve aspects of this “contextualization” if possible. (See: [[rc://en/tw/dict/bible/kt/goodnews]])<br><br>### Rhetorical questions<br><br>Paul uses many rhetorical questions in this chapter. He uses them to emphasize various points as he teaches the Corinthians. (See: rc://en/ta/man/translate/figs-rquestion)
-1CO	9	1	fu7x			0	Connecting Statement:	Paul explains how he uses the liberty he has in Christ.
-1CO	9	1	mdm4	figs-rquestion	οὐκ εἰμὶ ἐλεύθερος?	1	Am I not free?	Paul uses this rhetorical question to remind the Corinthians of the rights he has. Alternate translation: “I am a free person.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	1	dbp9	figs-rquestion	οὐκ εἰμὶ ἀπόστολος?	1	Am I not an apostle?	Paul uses this rhetorical question to remind the Corinthians of who he is and the rights he has. Alternate translation: “I am an apostle.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	1	re1t	figs-rquestion	οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑόρακα?	1	Have I not seen Jesus our Lord?	Paul uses this rhetorical question to remind the Corinthians of who he is. Alternate translation: “I have seen Jesus our Lord.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	1	zd7e	figs-rquestion	οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ?	1	Are you not my workmanship in the Lord?	Paul uses this rhetorical question to remind the Corinthians of their relationship to him. Alternate translation: “You believe in Christ because I have worked the way the Lord wants me to.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	2	j6qz	figs-metonymy	ἡ…σφραγίς μου τῆς ἀποστολῆς, ὑμεῖς ἐστε ἐν Κυρίῳ	1	you are the proof of my apostleship in the Lord	Here, **proof** is a metonym for the evidence needed to prove something. Alternate translation: “you are evidence I can use to prove that the Lord has chosen me to be an apostle” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	9	3	b17x		ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη	1	This is my defense … me:	This could mean: (1) the words that follow are Paul’s defense. (2) the words in 1 Corinthians 9:1-2 are Paul’s defense.
-1CO	9	4	mr4g	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν?	1	Do we not have the right to eat and drink?	Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. Alternate translation: “We have the absolute right to receive food and drink from the churches.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	4	p4vq	figs-exclusive	ἔχομεν	1	we … have	Here, **we** refers to Paul and Barnabas. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	9	5	s9k8	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς?	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. Alternate translation: “If we have believing wives, we have a right to take them with us just as the other apostles take them, and the brothers of the Lord, and Cephas.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	6	wx1p	figs-rquestion	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι?	1	Or is it only Barnabas and I who do not have the right not to work?	Paul is shaming the Corinthians. Alternate translation: “You seem to think that the only people you think need to work to earn money are Barnabas and me.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	7	f3qf	figs-rquestion	τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ?	1	Who serves as a soldier at his own expense?	Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. Alternate translation: “We all know that no soldier has to buy his own supplies.” or “We all know that every soldier receives his supplies from the government.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	7	zh5m	figs-rquestion	τίς φυτεύει ἀμπελῶνα, καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει?	1	Who plants a vineyard and does not eat its fruit?	Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. Alternate translation: “We all know that the one who plants a vineyard will always eat its fruit.” or “We all know that no one expects someone who plants a vineyard not to eat its fruits.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	7	r1ih	figs-rquestion	ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης, οὐκ ἐσθίει?	1	Or who tends a flock and does not drink milk from it?	Paul uses a question to emphasize that he knows the Corinthians agree with what he is saying. Alternate translation: “And we all know that those who tend flocks get their drink from the flocks.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	8	jld4	figs-rquestion	μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ, ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει?	1	Am I not saying these things according to human authority?	Paul is shaming the Corinthians. Alternate translation: “You seem to think that I am saying these things based on merely human authority, but the law of Moses also says the same thing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	8	vy1n	figs-rquestion	ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει?	1	Or does not the law also say this?	Paul is shaming the Corinthians. Alternate translation: “You act as if you do not know that this is what is written in the law.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	9	h2d3	figs-you	οὐ φιμώσεις	1	Do not put a muzzle on	Moses was speaking to the Israelites as if they were one person, so this command is singular. (See: [[rc://en/ta/man/translate/figs-you]])
-1CO	9	9	sxk2	figs-rquestion	μὴ τῶν βοῶν μέλει τῷ Θεῷ?	1	Is it really the oxen that God cares about?	Paul asks a question so that the Corinthians will think of what he is saying without him having to say it. Alternate translation: “You should know without me telling you that it is not the oxen that God cares most about.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	10	x84t	figs-rquestion	ἢ δι’ ἡμᾶς πάντως λέγει?	1	Or is he speaking entirely for our sake?	Paul asks a question to emphasize the statement he is making. Alternate translation: “Instead, God was certainly speaking about us.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	10	f8f4	figs-exclusive	δι’ ἡμᾶς	-1	for our sake	Here, both instances of **our** refer to Paul and Barnabas. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	9	11	g1wh	figs-rquestion	ὑμῖν…μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from you?	Paul asks a question so that the Corinthians will think of what he is saying without him having to say it. Alternate translation: “among you, you should know without me telling you that it is not too much for us to receive material support from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	12	lld4	figs-rquestion	εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς?	1	If others exercised this right over you, should we not even more?	Paul asks a question so that the Corinthians will think of what he is saying without him having to say it. Alternate translation: “Others exercised this right over you, so you know without me telling you that we have this right even more.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	12	v333		εἰ ἄλλοι τῆς…ἐξουσίας μετέχουσιν	1	If others exercised this right	Paul and the Corinthians both know that others exercised the right. “Since others exercised this right”
-1CO	9	12	ybwy	figs-exclusive	οὐ μᾶλλον ἡμεῖς	1		Here, **we** refers to Paul and Barnabas. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	9	12	nr6u		ἄλλοι	1	others	other workers of the gospel
-1CO	9	12	q7vj		τῆς…ἐξουσίας	1	this right	the **right** to have the believers at Corinth provide for the living expenses of those who told them the good news
-1CO	9	12	vt6t		μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ	1	to cause any hindrance	“we might now be a burden to the gospel” or “we would not stop the spread of the gospel”
-1CO	9	13	slf9	figs-rquestion	οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν; οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, τῷ θυσιαστηρίῳ συνμερίζονται?	1	Do you not know that those who serve in the temple eat from the things of the temple	Paul is reminding the Corinthians of what they know so he can add new information. Alternate translation: “I want to remind you that those who serve in the temple get their food from the temple, and those who serve at the altar eat from the things presented on the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	14	rj38	figs-metonymy	ἐκ τοῦ εὐαγγελίου ζῆν	1	get their living from the gospel	The words **the gospel** here are a metonym that refers to: (1) the people to whom they tell the gospel. Alternate translation: “receive their food and other things they need from those to whom they teach the good news” (2) the result of working to tell the gospel. Alternate translation: “receive their food and other things they need because they work to tell the good news.” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	9	15	fs7a		οὐδενὶ τούτων	1	these rights	“of any of these things that I deserve”
-1CO	9	15	sy42	figs-activepassive	ἵνα οὕτως γένηται ἐν ἐμοί	1	so that this might be done for me	You can state this in active form. Alternate translation: “so you will do the same kind of things for me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	9	15	fd69		τὸ καύχημά μου…κενώσει	1	deprive me of my boasting	“take away this opportunity I have to boast”
-1CO	9	16	ecw2		ἀνάγκη…μοι ἐπίκειται	1	this necessity was placed upon me	“I must preach the gospel” or “God compels me to preach the gospel”
-1CO	9	16	l7as		οὐαὶ…μοί ἐστιν	1	woe be to me if	“may I suffer misfortune”
-1CO	9	17	x6s9		ἑκὼν τοῦτο πράσσω	1	if I do this willingly	“I preach willingly” or “I preach because I want to”
-1CO	9	17	t8pm	figs-ellipsis	εἰ δὲ ἄκων	1	But if not willingly	The words “I do this” are understood from the previous phrase. Alternate translation: “But if I do this unwillingly” or “But if I do this even though I do not want to” or “But if I do this because I was forced to do it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	9	17	xa5p	figs-activepassive	οἰκονομίαν πεπίστευμαι	1	I have been entrusted with a stewardship	You can state this in active form. Alternate translation: “I must do this work that God trusted me to complete” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	9	18	lg51	figs-rquestion	τίς οὖν μού ἐστιν ὁ μισθός?	1	What then is my reward?	Paul is preparing them for the new information he is going to give them. Alternate translation: “This is my reward.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	18	ia5x		ἵνα εὐαγγελιζόμενος ἀδάπανον, θήσω τὸ εὐαγγέλιον	1	That when I preach, I may offer the gospel without charge	“My reward for preaching is that I can preach without receiving payment”
-1CO	9	18	dln7		θήσω τὸ εὐαγγέλιον	1	offer the gospel	“I might preach the gospel”
-1CO	9	18	fn7i		εἰς τὸ μὴ καταχρήσασθαι τῇ ἐξουσίᾳ μου ἐν τῷ εὐαγγελίῳ	1	so not take full use of my right in the gospel	“without asking people to support me as I travel and preach”
-1CO	9	19	s48l	figs-metaphor	ἐλεύθερος…ὢν ἐκ πάντων	1	I am free from all	Here, **being free from all** is an idiom for having the ability to live without thinking of what one must do for others. Alternate translation: “although I am able to live without serving others” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	19	mms9		τοὺς πλείονας κερδήσω	1	I might gain even more	“I might persuade others to believe” or “I might help others trust in Christ”
-1CO	9	20	hh8t		ἐγενόμην…ὡς Ἰουδαῖος	1	I became like a Jew	“I acted like a Jew” or “I practiced Jewish customs”
-1CO	9	20	s9tu		ὡς ὑπὸ νόμον	1	I became like one under the law	“I became like one committed to following the law of Moses”
-1CO	9	21	qtu7		ἀνόμοις	1	outside the law	“who do not obey the laws of Moses”
-1CO	9	24	vn1d			0	Connecting Statement:	Paul explains that he uses the liberty he has in Christ to discipline himself.
-1CO	9	24	urh5	figs-rquestion	οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον?	1	Do you not know that in a race all the runners run the race, but that only one receives the prize?	Paul is reminding the Corinthians of what they know so he can add new information. Alternate translation: “Let me remind you that although all runners run the race, only one runner receives the prize.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	24	mq1d	figs-metaphor	τρέχουσιν	1	run	Paul compares living the Christian life and working for God to running a race and being an athlete. As in a race, the Christian life and work require strict discipline on the part of the runner, and, as in a race, the Christian has a specific goal. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	24	mh8z	figs-metaphor	οὕτως τρέχετε, ἵνα καταλάβητε	1	So run in such a way that you might obtain it	Paul is speaking of the reward God will give his faithful people as if it were a prize given for an athletic contest. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	25	bfe4	figs-metaphor	φθαρτὸν στέφανον…ἡμεῖς δὲ ἄφθαρτον	1	a wreath that is perishable … one that is imperishable	The word translated as **wreath** can either refer to the wreath of leaves that was given as prizes to athletes who won games and races. The same word can be translated as “crown.” Paul is using this double sense to compare the wreath which would dry up to a crown of eternal life that will never decay. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	26	k64n	figs-metaphor	ἐγὼ…οὕτως τρέχω, ὡς οὐκ ἀδήλως; οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων	1	I do not run without purpose or box by beating the air	Here, **run** and **boxing** are both metaphors for living the Christian life and serving God. (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	26	muuc	figs-doublenegatives	ἐγὼ…οὕτως τρέχω, ὡς οὐκ ἀδήλως; οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων	1		You can state this in positive form. Alternate translation: “I know very well why I am running, and I know what I am doing when I box” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
-1CO	9	26	m7gf	figs-doublenegatives	ὡς οὐκ ἀδήλως	1		You can state this in positive form. Alternate translation: “with purpose” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
-1CO	9	27	blb7	figs-metaphor	αὐτὸς ἀδόκιμος γένωμαι	1	I myself may not be disqualified	The judge of a race or competition is a metaphor for God. Alternate translation: “I would be disqualified by the judge” or “God would say that I failed to obey the rules” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	9	27	s3sd	figs-activepassive	αὐτὸς ἀδόκιμος γένωμαι	1		This passive sentence can be rephrased to an active form. Alternate translation: “the judge disqualify me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	10	intro	abcd			0		# 1 Corinthians 10 General Notes<br><br>## Structure and formatting<br><br>Chapters 8-10 together answer the question: “Is it acceptable to eat meat that has been sacrificed to an idol?”<br><br>In this chapter, Paul uses the exodus to warn people not to sin. Then, he returns to discussing meat offered to idols. He uses the Lord’s Supper as an example. (See: [[rc://en/tw/dict/bible/kt/sin]])<br><br>## Special concepts in this chapter<br><br>### Exodus<br><br>Paul uses the experiences of Israel leaving Egypt and roaming the desert as a warning to the believers. Although the Israelites all followed Moses, they all died on the way. None of them reached the Promised Land. Some worshiped an idol, some tested God, and some grumbled. Paul warns Christians not to sin. We can resist temptation because God provides a way of escape. (See: [[rc://en/tw/dict/bible/kt/promisedland]])<br><br>### Eating meat sacrificed to idol<br><br>Paul discusses meat offered to idols. Christians are allowed to eat, but it may hurt others. So when buying meat or eating with a friend, do not ask if it has been offered to idols. But if someone tells you it has been offered to idols, don’t eat it for the sake of that person. Do not offend anyone. Seek to save them instead. (See: [[rc://en/tw/dict/bible/kt/save]])<br><br>### Rhetorical questions<br><br>Paul uses many rhetorical questions in this chapter. He uses them to emphasize important points as he teaches the Corinthians. (See: rc://en/ta/man/translate/figs-rquestion)
-1CO	10	1	r66h			0	Connecting Statement:	Paul reminds them of the example of their ancient Jewish fathers’ experiences with immorality and idolatry.
-1CO	10	1	g34f	figs-exclusive	οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον	1	our fathers	Paul is referring to the time of Moses in the book of Exodus when Israel fled through the Red Sea as the Egyptian army pursued them. The word **our** refers to himself and the Corinthians and is inclusive. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	10	1	v4c6		τῆς θαλάσσης	1	passed through the sea	This **sea** is known by two names, the Red Sea and the Sea of Reeds.
-1CO	10	1	z5s9		διὰ…διῆλθον	1	passed through	“walked through” or “traveled through”
-1CO	10	2	f7cq		πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο	1	All were baptized into Moses	“they all followed and were committed to Moses”
-1CO	10	2	y72i		ἐν τῇ νεφέλῃ	1	in the cloud	The **cloud** represented the presence of God and led the Israelites during the day.
-1CO	10	4	xut2		πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα; ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	“drank the same water that God supernaturally brought out of the rock that followed them”
-1CO	10	4	whj4	figs-metonymy	ἡ…πέτρα ἦν ὁ Χριστός	1	that rock was Christ	The **rock** was a literal, physical rock, so it would be best to translate this literally. If your language cannot say that a rock was a person’s name, treat the word **rock** as a metonym for the power of Christ that worked through the rock. Alternate translation: “it was Christ who worked through that rock” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	10	5	lh93	figs-litotes	οὐκ…ηὐδόκησεν	1	not well pleased	Alternate translation: “was displeased” or “was angry” (See: [[rc://en/ta/man/translate/figs-litotes]])
-1CO	10	5	tnu4		τοῖς πλείοσιν αὐτῶν	1	most of them	“most of the Israelite fathers”
-1CO	10	5	w673	figs-activepassive	κατεστρώθησαν	1	their corpses were scattered about	You can state this in active form. Alternate translation: “God scattered their dead bodies around” or “God killed them and scattered their bodies” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	10	5	b96g		ἐν τῇ ἐρήμῳ	1	in the wilderness	The **wilderness** is the desert land between Egypt and Israel through which the Israelites wandered for 40 years.
-1CO	10	7	ukp4	figs-euphemism	παίζειν	1	to play	Paul is quoting the Jewish scriptures. His readers would have understood from the phrase **to play** that the people were worshiping an idol by singing and dancing and engaging in sexual activities, not simply enjoying innocent fun. (See: [[rc://en/ta/man/translate/figs-euphemism]])
+1CO	9	intro	z8d4			0		# 1 Corinthians 9 General Notes\n\n## Structure and formatting\n\n5. On food (8:1–11:1)\n      * Paul claims being an apostle (9:1–2)\n      * Paul defends supporting himself (9:3–15)\n      * Paul explains why he supports himself (9:16–23)\n      * Paul the athlete (9:24–27)\n\n## Special concepts in this chapter\n\n### Receiving support from the church\n\nThroughout the chapter, and especially in [9:1–18](../09/01.md), Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in [9:3](../09/03.md), it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul were really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul in response argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you can use words that refer to how churches support their leaders financially. \n\n### The “right”\n\nIn [9:4–6](../09/04.md), [12](../09/12.md), and [18](../09/18.md), Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: [[rc://*/tw/dict/bible/kt/authority]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nIn [9:1](../09/01.md), [4–13](../09/04.md), [18](../09/18.md), [24](../09/24.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Farming metaphor\n\nIn [9:9–11](../09/09.md), Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In [9:11](../09/11.md), he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Athletic metaphors\n\nIn [9:24–27](../09/24.md), Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “I became (as) …”\n\nIn [9:20–22](../09/20.md), Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person. \n\n### Paul’s use of [Deuteronomy 25:4](deu/25/04.md)\n\nIn [9:9](../09/09.md), Paul quotes from [Deuteronomy 25:4](deu/25/04.md), which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God does not care about oxen but is speaking for “us” ([9:9–10](../09/09.md)). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: [[rc://en/ta/man/translate/figs-hyperbole]])\n
+1CO	9	1	mdm4	figs-rquestion	οὐκ εἰμὶ ἐλεύθερος? οὐκ εἰμὶ ἀπόστολος? οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑόρακα? οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ?	1	Am I not free?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “yes.” If your readers would misunderstand these questions, you could express the ideas with strong affirmations. Alternate translation: “I certainly am free. I certainly am an apostle. I have certainly seen Jesus our Lord. You are certainly my work in the Lord.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	1	ctp3	figs-explicit	ἐλεύθερος	1	Am I not free?	Here, **free** could mean that Paul is **free** to: (1) eat whatever he wants. This connects this question with chapter 8. Alternate translation: “free to eat whatever I wish” (2) receive financial support from the believers he serves. This connects this question with the first half of this chapter. Alternate translation: “free to receive support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	1	dbp9	figs-abstractnouns	τὸ ἔργον μου	1	Am I not an apostle?	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 “labor.” Alternate translation: “whom I labor for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	1	l6sq	figs-abstractnouns	τὸ ἔργον μου	1	Am I not an apostle?	Here, **work** refers to the result of the **work**. If your readers would misunderstand **work**, you could clarify that what the **work** produced is the focus here. Alternate translation: “the result of my work” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	9	1	re1t	figs-metaphor	ἐν Κυρίῳ	1	Have I not seen Jesus our Lord?	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, describes the **work** as what Paul does because of his union with the Lord. Alternate translation: “in union with the Lord” or “that I perform because I am united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	2	j6qz	figs-hypo	εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε	1	you are the proof of my apostleship in the Lord	Here Paul uses **if** to introduce a true possibility. He means that **others** might think he is **not an apostle**, or those people might think he is an apostle. He then specifies the result for if the **others** think that he is **not an apostle**. If this form would be misunderstood in your language, you could express the **if** statement by introducing the statement with “perhaps.” Alternate translation: “Perhaps I am not an apostle to others, but at least” (See: [[rc://en/ta/man/translate/figs-hypo]])
+1CO	9	2	j4k8	figs-abstractnouns	ἡ…σφραγίς μου τῆς ἀποστολῆς, ὑμεῖς ἐστε	1	you are the proof of my apostleship in the Lord	If your language does not use an abstract noun for the idea behind **proof**, you could express the idea by using a verb such as “prove” or “show.” Alternate translation: “you prove my apostleship” or “you show that I am an apostle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	2	y2nh	figs-possession	ἡ…σφραγίς μου τῆς ἀποστολῆς	1	you are the proof of my apostleship in the Lord	Here Paul uses the possessive form to speak about a **proof** that shows his **apostleship**. If your language does not use this form to express that meaning, you could express the idea by using a verbal phrase. Alternate translation: “what proves my apostleship” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	9	2	gxhr	figs-abstractnouns	μου τῆς ἀποστολῆς	1	you are the proof of my apostleship in the Lord	If your language does not use an abstract noun for the idea behind **apostleship**, you could express the idea by using a verbal phrase such as “I am an apostle.” Alternate translation: “that I am an apostle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	2	z5sb	figs-metaphor	ἐν Κυρίῳ	1	you are the proof of my apostleship in the Lord	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, describes the **proof** that the Corinthians provide as something that happens in union with the Lord. Alternate translation: “in union with the Lord” or “as you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	3	yb0x	figs-metaphor	ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν	1	This is my defense … me:	Here Paul uses language that would normally be used in the legal courts. The **defense** is what the person accused would say to prove their innocence. Those **who examine** are the ones who are in charge of the court and make the decisions about who is guilty and who is innocent. Paul uses this metaphor to explain that he is defending himself against people who have accused him of acting wrongly. If your readers would misunderstand the legal metaphor, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “My answer to those who accuse me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	3	ktze	figs-abstractnouns	ἡ ἐμὴ ἀπολογία τοῖς	1	This is my defense … me:	If your language does not use an abstract noun for the idea behind **defense**, you could express the idea by using a verb such as “defend.” Alternate translation: “What I say to defend myself against those” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	3	l2n5	figs-explicit	τοῖς ἐμὲ ἀνακρίνουσίν	1	This is my defense … me:	Here Paul does not state how **those who examine** him think he has acted wrongly. The previous verse suggests that it relates to his “apostleship” ([6:21](../06/21.md)). Paul intentionally does not state the “charge” against him, so leave it unstated if possible. If you must state what the “charge” against Paul is, you could clarify that it relates to whether he is truly an apostle or not. Alternate translation: “to those who examine me about my apostleship” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	3	b17x	writing-pronouns	αὕτη	1	This is my defense … me:	Here, **this** refers to what Paul is about to say, most likely including everything in the rest of this chapter. If your readers would misunderstand **this**, you could use a normal form in your language to speak about what you are about to say. Alternate translation: “what I am about to say” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	4	mr4g	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν?	1	Do we not have the right to eat and drink?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “We most definitely have the right to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	4	ninf	figs-doublenegatives	μὴ οὐκ	1	Do we not have the right to eat and drink?	The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+1CO	9	4	p4vq	figs-exclusive	ἔχομεν	1	we … have	Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	9	4	h0c3	figs-abstractnouns	ἔχομεν ἐξουσίαν	1	we … have	If your language does not use an abstract noun for the idea behind **right**, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we … able to” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	4	i6tk	figs-metonymy	φαγεῖν καὶ πεῖν	1	we … have	Here, **to eat and to drink** refers not primarily to the physical process of “eating” and “drinking.” Rather, the phrase refers primarily to what is needed **to eat and to drink**, that is, food and drink. Paul is saying that he and Barnabas have **the right** to receive food and drink so that they can **eat** and **drink**. If your readers would misunderstand **to eat and to drink**, you could clarify that Paul refers to “food” and “drink.” Alternate translation: “to food to eat and beverages to drink” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	9	4	e45j	figs-explicit	φαγεῖν καὶ πεῖν	1	we … have	Although Paul does not explicitly say this, he implies that **we** have the **right** to receive the food and drink from the Corinthians. If your readers would misunderstand what Paul is saying, you could clarify that the food **to eat** and the beverages **to drink** would have come from the Corinthians in support of Paul’s work. Alternate translation: “to be supported by you so that we can eat and drink” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	5	s9k8	figs-rquestion	μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς?	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “We certainly do have the right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	5	x2jm	figs-exclusive	ἔχομεν	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	9	5	zmsx	figs-doublenegatives	μὴ οὐκ	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+1CO	9	5	s7gs	figs-abstractnouns	ἔχομεν ἐξουσίαν	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	If your language does not use an abstract noun for the idea behind **right**, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we … able to” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	5	hw7f	translate-unknown	περιάγειν	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Here, **to take along** refers to journeying with someone as a companion. If your readers would misunderstand **to take along**, you could use a word or phrase that refers to traveling with someone else. Alternate translation: “to travel with” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	5	bpbf		οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Here, **apostles** could include: (1) Paul and Barnabas, the **brothers of the Lord**, **Cephas**, and many others who proclaimed the good news. Alternate translation: “the rest of the apostles, including the brothers of the Lord and Cephas” (2) just the “Twelve” primary **apostles**, which would include **Cephas** but not the **brothers of the Lord**. Alternate translation: “the rest of the twelve apostles and the brothers of the Lord—even Cephas”
+1CO	9	5	snio		οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	Even though **Cephas** was one of the **apostles**, Paul mentions him separately to emphasize him as an example. He has already used Cephas as an example earlier in the letter (see [1:12](../01/12.md); [3:22](../03/22.md)). Perhaps the Corinthians were comparing **Cephas** and Paul. Be sure that the wording of your translation does not suggest that **Cephas** was not an apostle. Alternate translation: “the rest of the apostles and the brothers of the Lord—even Cephas”
+1CO	9	5	hnbw	translate-kinship	οἱ ἀδελφοὶ τοῦ Κυρίου	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	These were Jesus’ younger brothers. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you can use it here. Alternate translation: “the younger brothers of the Lord” or “the half-brothers of the Lord” (See: [[rc://en/ta/man/translate/translate-kinship]])
+1CO	9	5	y3g0	translate-names	Κηφᾶς	1	Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas?	**Cephas** is the name of a man. It is another name for “Peter,” the apostle. (See: [[rc://en/ta/man/translate/translate-names]])
+1CO	9	6	za87	grammar-connect-words-phrases	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν	1	Or is it only Barnabas and I who do not have the right not to work?	The word **Or** introduces an alternate to what Paul asked in [9:4–5](../09/04.md). Paul already spoke about what he thinks is true: he and Barnabas do “have the right” to receive food and drink, and they “have the right” to travel with a wife. Here Paul gives the incorrect alternative: they alone do not **have the right not to work**. He introduces this incorrect alternate to show that his earlier statements must be true. If your readers would misunderstood **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would it not be true that only Barnabas and I do not have” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	6	wx1p	figs-rquestion	ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι?	1	Or is it only Barnabas and I who do not have the right not to work?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you do have the right.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “Barnabas and I too certainly have the right not to work.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	6	j84g	figs-doublenegatives	οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι	1	Or is it only Barnabas and I who do not have the right not to work?	Paul here includes **not** twice. In his culture, two negative words made the statement even more negative. English speakers can understand two negatives here, so the ULT expresses the idea with both. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one negative and express the other negative by stating the opposite. Alternate translation: “do … lack the right not to work” or “do … not have the right to refrain from working” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+1CO	9	6	o8ok	figs-abstractnouns	ἔχομεν ἐξουσίαν	1	Or is it only Barnabas and I who do not have the right not to work?	If your language does not use an abstract noun for the idea behind right, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “are … able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	6	ngpd	figs-explicit	μὴ ἐργάζεσθαι	1	Or is it only Barnabas and I who do not have the right not to work?	Here Paul refers to the privilege of receiving financial support from churches so that the person serving Christ does not have **to work**. If your readers would misunderstand what Paul is speaking about, you could clarify that receiving aid from others is in view here. Alternate translation: “to receive financial support” or “not to work because believers support us” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	7	f3qf	figs-rquestion	τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ? τίς φυτεύει ἀμπελῶνα, καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει? ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης, οὐκ ἐσθίει?	1	Who serves as a soldier at his own expense?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer to all of them is “no one.” If your readers would misunderstand these questions, you could express the ideas with strong negations. Alternate translation: “No one serves as a soldier at any time at his own expense. No one plants a vineyard and does not eat its fruit. No one shepherds a flock and does not drink from the milk of the flock.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	7	zh5m	figs-gendernotations	ἰδίοις	1	Who plants a vineyard and does not eat its fruit?	Here, **his** is masculine because most soldiers in Paul’s culture were male. However, Paul is not emphasizing the gender of soldiers here. If your readers would misunderstand **his**, you could use a non-gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	9	7	r1ih	translate-unknown	ἰδίοις ὀψωνίοις	1	Or who tends a flock and does not drink milk from it?	Here, **expense** refers to the cost of food, weapons, and lodging for a solider to “serve.” Paul’s point is that soldiers do not pay these costs. Rather, the one who controls the army pays these costs. If your readers would misunderstand **expense**, you could clarify that it refers to the costs of maintaining an army. Alternate translation: “by paying for his own cost of living” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	8	jld4	figs-rquestion	μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ	1	Am I not saying these things according to human authority?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you are not.” If your readers would misunderstand this question, you could express the idea with a strong negation. If you do so, you will need to separate the first half of the verse from the second half. Alternate translation: “I am not saying these things according to men.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	8	igpe	figs-gendernotations	ἄνθρωπον	1	Am I not saying these things according to human authority?	Although the word translated **men** is masculine, Paul is using it to refer to any humans, whether men or women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	9	8	drqe	figs-gendernotations	κατὰ ἄνθρωπον	1	Am I not saying these things according to human authority?	Here, Paul speaks **saying** things **according to men**. By using this phrase, he wishes to identify arguments that people who think and act in only human ways make. If the phrase **according to men** would be misunderstood in your language, you could express the idea by using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: “according to what mere humans argue” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	8	tdze	writing-pronouns	ταῦτα	-1	Am I not saying these things according to human authority?	In both places it appears, **these things** refers back to what Paul has said in [9:3–7](../09/03.md) about his “right” to receive financial support from the Corinthians. If your readers would misunderstand **these things**, you could use a word or phrase that clearly refers back to what has already been said. Alternate translation: “those things … those things” or “what I have said … what I have said” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	8	ou7a	grammar-connect-words-phrases	ἢ	1	Or does not the law also say this?	The word **or** introduces an alternate to what Paul says in the first half of the verse. Paul could be **saying these things according to men**. However, with **or** he introduces what he thinks is actually true: **the law also** says **these things**. If your readers would misunderstood **or**, you could use a word that signifies a contrast or gives an alternative. If you use the following alternate translation, you may need to end the first half of the sentence with its own question mark. Alternate translation: “Instead,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	8	vy1n	figs-rquestion	ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει?	1	Or does not the law also say this?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, the law says these things.” If your readers would misunderstand this question, you could express the idea with a strong statement. If you do so, you will need to separate the second half of the verse from the first half. Alternate translation: “No, the law also says these things.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	8	spqj	translate-unknown	ὁ νόμος	1	Or does not the law also say this?	Here, **the law** refers specifically to the first five books of the Old Testament, often called the Pentateuch. Often, these books are called “the law of Moses.” Make sure your readers can tell that Paul is referring to this specific **law** here. Alternate translation: “the Pentateuch” or “Moses’ law” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	9	lf1q	writing-quotations	ἐν γὰρ τῷ Μωϋσέως νόμῳ, γέγραπται	1	Do not put a muzzle on	In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text. In this case, Paul clarifies that the quote comes from **the law of Moses**. It is specifically from [Deuteronomy 25:4](deu/25/04.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the law of Moses” or “For the book of Deuteronomy in the law of Moses says” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	9	9	fks6	figs-quotations	Μωϋσέως…οὐ φιμώσεις βοῦν ἀλοῶντα	1	Do not put a muzzle on	If your language does not use this form, you could translate the command as an indirect quote instead of as a direct quote. Alternate translation: “of Moses that you should not muzzle an ox treading out grain” (See: [[rc://en/ta/man/translate/figs-quotations]])
+1CO	9	9	h2d3	figs-yousingular	οὐ φιμώσεις	1	Do not put a muzzle on	The command from **the law of Moses** is addressed to specific individuals. Because of this, the command is addressed to “you” in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
+1CO	9	9	kvxh	translate-unknown	οὐ φιμώσεις βοῦν ἀλοῶντα	1	Do not put a muzzle on	In Paul’s culture, farmers often would make **oxen** walk or “tread” on harvested wheat to separate the kernels of grain from the wheat stalks. Some people would **muzzle an ox** while it is **treading out grain** in order to keep the **ox** from eating the **grain**. The point of the command is that the **ox** should be allowed to eat what it is working to produce: the **grain**. If your readers would not understand what this command is about, you could include a footnote explaining the context or add a short clarifying phrase. Alternate translation: “Do not muzzle an ox to keep it from eating the grain it is treading out” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	9	sxk2	figs-rquestion	μὴ τῶν βοῶν μέλει τῷ Θεῷ?	1	Is it really the oxen that God cares about?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, he does not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “God does not care about the oxen.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	9	pdqe	figs-hyperbole	μὴ τῶν βοῶν μέλει τῷ Θεῷ?	1	Is it really the oxen that God cares about?	Here Paul speaks as if God has no concern or interest in **oxen**. The Corinthians would have understood him to mean that the primary intent of the command he quotes is not about caring for oxen but rather caring for something or someone else. He specifies what the primary intent of the command is in the next verse: it is **for our sake** ([9:9](../09/09.md)). If your readers would misunderstand what Paul is arguing here, you could soften Paul’s question so that it argues that the command is not “primarily” or “mostly” about **oxen**. If possible, however, maintain the strength of Paul’s statement, since he offers an explanation in the next verse. Alternate translation: “God does not mostly care about the oxen, does he” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	9	10	frkk	grammar-connect-words-phrases	ἢ	1	Or is he speaking entirely for our sake?	The word **Or** introduces an alternate to what Paul says at the end of the previous verse ([9:9](../09/09.md)). In that verse, he has argued that “God does not care about the oxen.” Since that is not true, the **or** introduces what Paul thinks is actually true: the law is **entirely for our sake**. If your readers would misunderstood **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	10	x84t	figs-rquestion	ἢ δι’ ἡμᾶς πάντως λέγει?	1	Or is he speaking entirely for our sake?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, he is.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “Actually, he is speaking entirely for our sake.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	10	b1tg	writing-pronouns	λέγει	1	Or is he speaking entirely for our sake?	Here, **he** refers back to “God” in [9:9](../09/09.md). Paul assumes that God is the one who is **speaking** in the passage he quoted in the last verse. If your readers would misunderstand **he**, you could clarify that it refers to God speaking the “law of Moses.” Alternate translation: “is God speaking” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	10	f8f4	figs-exclusive	δι’ ἡμᾶς	-1	for our sake	Here, **our** could refer to (1) everyone who believes, including the Corinthians. Alternate translation: “for the sake of us who believe … for the sake of us who believe” (2) Paul, Barnabas, and others who proclaim the good news. Alternate translation: “for the sake of us who proclaim the gospel … for the sake of us who proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	9	10	evv4	figs-activepassive	ἐγράφη	1	for our sake	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “Moses” did it. Alternate translation: “Moses wrote it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	9	10	d1cn	grammar-connect-logic-result	ὅτι	1	for our sake	Here, **that** could introduce (1) the reason why **it was written**. Alternate translation: “because” (2) a summary of the content of what **was written**. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “and it means that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+1CO	9	10	c42y	figs-genericnoun	ὁ ἀροτριῶν…ὁ ἀλοῶν	1	for our sake	Paul is speaking of these people in general, not of one particular person who **plows** or **threshes**. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who plows … anyone who threshes” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	9	10	bdlk	figs-abstractnouns	ἐπ’ ἐλπίδι…ἐπ’ ἐλπίδι τοῦ μετέχειν	1	for our sake	If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using an adverb such as “hopefully” or a verb such as “expect.” Alternate translation: “hopefully … hopefully expecting to share the harvest” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	10	pas5	figs-ellipsis	ἐπ’ ἐλπίδι	1	for our sake	Here Paul does not mention what the **hope** expects because he states it at the end of the verse: **sharing the harvest**. If your readers would misunderstand that **sharing the harvest** is what the **hope** expects here, you could state it explicitly. Alternate translation: “in hope of sharing the harvest” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	10	q1q2	figs-ellipsis	ὁ ἀλοῶν ἐπ’ ἐλπίδι	1	for our sake	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**ought to plow**). If your language does need these words, you can supply them from that clause. Alternate translation: “the one who threshes ought to thresh in hope” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	11	zn5m	figs-metaphor	εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from you?	In this verse, Paul applies the farming language he used in [9:9–10](../09/09.md). When he and Barnabas “sow,” they should also “reap” the harvest. Paul clarifies that what they **sowed** was **spiritual things**, which means the good news. The **material things** that they can **reap** are money and support from the Corinthians. If your reader would misunderstand this application of the farming language, you could use analogies to clarify what Paul is referring to or express the idea non-figuratively. Alternate translation: “Similarly, if we told you about the good news, {is it} too much if we receive material support from you?” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	11	b5g9	figs-exclusive	ἡμεῖς	-1	is it too much for us to reap material things from you?	Here, **we** refers particularly to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	9	11	jpjj	grammar-connect-condition-fact	εἰ	1	is it too much for us to reap material things from you?	Paul is speaking as if **we** “sowing spiritual things” were a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
+1CO	9	11	g1wh	figs-rquestion	μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from you?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, it is not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “it is certainly not too much if we will reap material things from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	11	czcs	figs-hypo	εἰ	2	is it too much for us to reap material things from you?	Here Paul uses **if** to introduce a true possibility. He means that **we will reap material things from you** or **we** might not. He specifies the result for if **we** do **reap material things**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “that.” Alternate translation: “that” or “whenever” (See: [[rc://en/ta/man/translate/figs-hypo]])
+1CO	9	12	v333	grammar-connect-condition-fact	εἰ	1	If others exercised this right	Paul is speaking as if **others** “sharing” **the right over you** were a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
+1CO	9	12	z3mr	figs-explicit	τῆς ὑμῶν ἐξουσίας μετέχουσιν	1	If others exercised this right	While Paul does not directly state this, the Corinthians would have understood **right** to refer to the **right** to receive financial support. If your readers would not understand **right** in this way, you could express the idea more clearly. Alternate translation: “shared the right to financial support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	12	cr62	figs-abstractnouns	τῆς ὑμῶν ἐξουσίας μετέχουσιν…ἡμεῖς…τῇ ἐξουσίᾳ ταύτῃ	1	If others exercised this right	If your language does not use an abstract noun for the idea behind **right**, you could express the idea by using a verb such as “able to.” If you do so, you may need to express an object, which here is receiving financial support. Alternate translation: “were able to require financial support from you, {are} we … being able to require financial support from you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	12	lld4	figs-rquestion	οὐ μᾶλλον ἡμεῖς?	1	If others exercised this right over you, should we not even more?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “we certainly do even more.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	12	po30	figs-ellipsis	οὐ μᾶλλον ἡμεῖς	1	If others exercised this right over you, should we not even more?	Here Paul omits some words that may be required in your language to make a complete thought. If your language needs theses words, you could supply them from the first half of the sentence. Alternate translation: “{do} we not share the right even more” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	12	ybwy	figs-exclusive	ἡμεῖς…ἐχρησάμεθα…στέγομεν…δῶμεν	1		Here, **we** refers to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	9	12	nr6u	figs-explicit	πάντα στέγομεν	1	others	Here Paul refers to what he and Barnabas had to “endure” because they did not **take advantage** of receiving financial aid from the Corinthians. They had to work to support themselves, and they probably had to go without as much food and supplies as they would have liked. Some of the hardships that Paul and Barnabas endured appear in [4:10–13](../04/10.md). If your readers would misunderstand **endured everything**, you could make what **everything** refers to more explicit. Alternate translation: “we endured serving without financial support” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	12	q7vj	figs-idiom	μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ	1	this right	In Paul’s culture, to **give** a **hindrance** means to “hinder” or to “block” something. Paul means that he would rather “endure everything” than hinder **the gospel**. If your readers would misunderstand **give any hindrance**, you could express the idea in a form that is more natural in your language. Alternate translation: “we might not hinder the gospel” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	12	prci	figs-abstractnouns	μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ	1	this right	If your language does not use an abstract noun for the idea behind **hindrance**, you could express the idea by using a verb such as “hinder.” Alternate translation: “we might not hinder the gospel” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	13	slf9	figs-rquestion	οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν; οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, τῷ θυσιαστηρίῳ συνμερίζονται?	1	Do you not know that those who serve in the temple eat from the things of the temple	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You know that those working in the temple eat from the things of the temple; those serving at the altar partake from the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	13	pq05	figs-explicit	οἱ τὰ ἱερὰ ἐργαζόμενοι	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **those working in the temple** refers to any person whose job takes place in or around the temple. Paul may specifically have the “Levites” or other “temple servants” in mind. If your readers would misunderstand **those working in the temple**, you could use a word or phrase in your language that refers generally to anyone whose job is **in the temple**. Alternate translation: “the temple servants” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	13	ergc	translate-unknown	τὰ ἐκ τοῦ ἱεροῦ	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to eat **from the things of the temple** means that these people eat some of the food that people donate to the **temple** or offer to God in **the temple**. If **the things of the temple** would be misunderstood in your language, you could use a word or phrase that refers to what people have offered or given to **the temple**. Alternate translation: “from what people give to the temple” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	13	omzu		οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **those serving at the altar** could be: (1) a specific group within **those working in the temple**, specifically the priests who work at the altar. Alternate translation: “particularly, those serving at the altar” (2) another way to speak about **those working in the temple**. Paul repeats himself to clarify exactly what eating ** from the things of the temple** means. Alternate translation: “that is, those serving at the altar”
+1CO	9	13	fxxi	figs-explicit	οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, **those serving at the altar** refers to the specific people who offered sacrifices on **the altar**. Paul may specifically have in mind the “priests.” If your readers would misunderstand **those serving at the altar**, you could use a word or phrase for the people who have the closest contact with the deity and offer any sacrifices to that deity. Alternate translation: “the priests” or “those who serve the most sacred things” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	13	lqar	translate-unknown	τῷ θυσιαστηρίῳ συνμερίζονται	1	Do you not know that those who serve in the temple eat from the things of the temple	Here, to **partake from the altar** means that these people offer part of a sacrifice on the altar, but they also eat part of that sacrifice. If to **partake from the altar** would be misunderstood in your language, you could use a word or phrase that refers to eating part of what people offer to their god. Alternate translation: “eat part of what is sacrificed on the altar” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	14	g5i8	figs-explicit	ὁ Κύριος διέταξεν	1	get their living from the gospel	Here Paul refers to how Jesus said that a “worker deserves wages” when he sent people to proclaim the good news. See the saying in [Matthew 10:10](mat/10/10.md) and [Luke 10:7](luk/10/7.md). If your readers would misunderstand what Paul is saying here, you could include a footnote to explain the reference to what Jesus said. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	14	tuiy	figs-idiom	ἐκ…ζῆν	1	get their living from the gospel	Here, **to live from** identifies how a person supported themselves and acquired food and other necessities. For example, **to live from** carpentry would mean that the person makes money to pay for food and housing by doing carpentry. If your readers would misunderstand **to live from**, you could use a word or phrase in your language that refers to how a person makes a living or supports themselves. Alternate translation: “to support themselves on” or “to receive their income from” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	14	rj38	figs-metonymy	τοῦ εὐαγγελίου	1	get their living from the gospel	Here, **the gospel** refers to: (1) the job or occupation of proclaiming **the gospel**. Alternate translation: “preaching the gospel” (2) the people who hear and believe in **the gospel**. Alternate translation: “those who believe the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	9	15	fs7a	translate-unknown	οὐ κέχρημαι	1	these rights	Here, **taken advantage of** refers to “making use of” a resource or “requiring” a specific behavior. If your readers would misunderstand **taken advantage of**, you could use a comparable phrase. Alternate translation: “have not made use of” or “have not required you to provide” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	15	j8zn	figs-doublenegatives	οὐ κέχρημαι οὐδενὶ	1	these rights	Here Paul uses two negative words: “have not taken advantage of none.” In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand these two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “have by no means taken advantage of” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
+1CO	9	15	wese	writing-pronouns	τούτων	1	these rights	Here, **these things** could refer to: (1) the “right” or “rights” that Paul has to financial support from the Corinthians. Alternate translation: “of these rights” (2) all the reasons he has given in [9:6–14](../09/06.md) for why those who proclaim the gospel can receive financial support. Alternate translation: “of these reasons” or “of these arguments” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	15	u9my	figs-pastforfuture	οὐκ ἔγραψα	1	these rights	Here Paul refers to 1 Corinthians itself, the letter he is currently writing. Use whatever tense in your language would be appropriate to refer to the letter itself. Alternate translation: “I have not written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+1CO	9	15	ygaz	writing-pronouns	ταῦτα	1	these rights	Here Paul refers to what he has already written, especially to [9:6–14](../09/06.md). Use a form in your language that refers back to things that have just been said. Alternate translation: “those things” or “what I have just written” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	15	vf7d	writing-pronouns	οὕτως γένηται	1	these rights	Here, **thus** refers to receiving financial support from the Corinthians. If your readers would misunderstand **thus**, you could use a word or phrase that more clearly refers to receiving financial support. Alternate translation: “these things might be done” or “support might be given” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	15	sy42	figs-activepassive	γένηται ἐν ἐμοί	1	so that this might be done for me	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “you,” the Corinthians, would do it. Alternate translation: “you might do for me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	9	15	fd69	figs-metaphor	τὸ καύχημά μου…κενώσει	1	deprive me of my boasting	Here Paul speaks as if a **boast** was a container that someone could make **empty**. By speaking in this way, Paul means that someone could take away what he boasts about. If your readers would misunderstand **make my boast empty**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will remove my reason for boasting” or “will deflate my boast” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	15	rl1y	figs-abstractnouns	τὸ καύχημά μου	1	deprive me of my boasting	If your language does not use an abstract noun for the idea behind **boast**, you could express the idea by using a verb such as “boast.” Alternate translation: “what I boast about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	16	lq4l	figs-infostructure	ἐὰν…εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται	1	this necessity was placed upon me	If your language would normally put the reason before the result, you could rearrange the order of these clauses. Alternate translation: “because compulsion is placed on me, there is nothing for me to boast about if I proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	9	16	xpve	grammar-connect-condition-fact	ἐὰν	1	this necessity was placed upon me	Paul is speaking as if “proclaiming” **the gospel** were a possibility, but he means that he actually does. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “when” or “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
+1CO	9	16	ecw2	figs-activepassive	ἀνάγκη…ἐπίκειται	1	this necessity was placed upon me	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God placed compulsion” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	9	16	qyp0	figs-abstractnouns	ἀνάγκη…μοι ἐπίκειται	1	this necessity was placed upon me	If your language does not use an abstract noun for the idea behind **compulsion**, you could express the idea by using a verb such as “compel” and rephrase the clause. Alternate translation: “I am compelled to do so” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])\n
+1CO	9	16	eimr	figs-metaphor	ἀνάγκη…μοι ἐπίκειται	1	this necessity was placed upon me	Here Paul speaks as if **compulsion** were a physical object that someone had **placed upon** him. By speaking in this way, he means that he is required to do something. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I am commanded to do so” or “I have an obligation” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	16	l7as	figs-idiom	οὐαὶ…μοί ἐστιν	1	woe be to me if	Here, **woe be to me** expresses what Paul thinks would happen to him if he ever were to stop preaching the gospel. He would experience **woe**, with the implication that this **woe** will come from God. If your readers would misunderstand **woe be to me**, you could use a word or phrase that expresses the expectation of bad things to come. Alternate translation: “bad things will happen to me” or “God will punish me” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	16	p1sa	grammar-connect-condition-contrary	ἐὰν μὴ εὐαγγελίζωμαι	1	woe be to me if	Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that he does indeed **preach the gospel**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “whenever I stop preaching the gospel, which I will never do” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	9	17	d7l9	figs-hypo	εἰ…ἑκὼν τοῦτο πράσσω…εἰ…ἄκων	1	if I do this willingly	Here Paul uses **if** to introduce two possibilities. He means that he might **do this willingly**, or he might do it **unwillingly**. He specifies a result for each option, but he implies that he does it **unwillingly** (see the “compulsion” in [9:16](../09/16.md)). If your readers would misunderstand this form, you could express the **if** statements in a natural way in your language, such as by introducing them with “whenever.” Alternate translation: “were I to do this willingly … were it unwillingly” (See: [[rc://en/ta/man/translate/figs-hypo]])
+1CO	9	17	jtwy	writing-pronouns	τοῦτο πράσσω	1	if I do this willingly	Here, **this** refers back to “preaching the gospel” in [9:16](../09/16.md). If your readers would misunderstand **this**, you could clarify what it refers to. Alternate translation: “I preach the gospel” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	9	17	x6s9	translate-unknown	ἑκὼν…ἄκων	1	if I do this willingly	Here, **willingly** means that someone does something because they choose to, while **unwillingly** means that someone has to do something whether they choose to or not. If your readers would misunderstand **willingly** and **unwillingly**, you could express the idea by using two contrasting words that refer to whether someone chooses to do something or not. Alternate translation: “because I choose to … I do not choose to do it” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	17	gkxi	figs-abstractnouns	μισθὸν ἔχω	1	if I do this willingly	If your language does not use an abstract noun for the idea behind **reward**, you could express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “I am compensated for it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	17	gteh	figs-infostructure	εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.	1	But if not willingly	This sentence could: (1) include both the “if” and the “then” statements and explain how Paul preaching the gospel is “unwilling.” He did not choose this **stewardship**, and so he does it **unwillingly**. However, the reason he does preach the gospel is because he has **been entrusted with** that **stewardship**. Alternate translation: “But if unwillingly, I do this because I have been entrusted with a stewardship” (2) express the “if” statement for the question (the “then” statement) at the beginning of the next verse ([9:18](../09/18.md)). The word **unwillingly** would modify **entrusted**, and you would need to connect the end of this verse and the beginning of the next verse with a comma, dropping the capitalization on “What.” Alternate translation: “But I have been unwillingly entrusted with a stewardship,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	9	17	t8pm	figs-ellipsis	εἰ δὲ ἄκων	1	But if not willingly	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I do this**). If your language does need these words, you can supply them from that clause. Alternate translation: “But if I do this unwillingly” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	17	xa5p	figs-activepassive	πεπίστευμαι	1	I have been entrusted with a stewardship	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has entrusted me with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	9	17	kjgf	figs-abstractnouns	οἰκονομίαν	1	I have been entrusted with a stewardship	If your language does not use an abstract noun for the idea behind **stewardship**, you could express the idea by using a phrase with a verb such as “oversee” or “do.” Alternate translation: “something to do” or “a task to oversee” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	18	lg51	figs-rquestion	τίς οὖν μού ἐστιν ὁ μισθός?	1	What then is my reward?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the following words are the answer. If your readers would misunderstand this question, you could express the idea by using a construction that introduces what follows as the **reward**. Alternate translation: “This, then, is my reward:” or “Here, then, is my reward:” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	18	pfw2	figs-abstractnouns	μού…ὁ μισθός	1	What then is my reward?	If your language does not use an abstract noun for the idea behind **reward**, you could express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “how God rewards me” or “how God compensates me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	18	ia5x	grammar-connect-time-simultaneous	εὐαγγελιζόμενος ἀδάπανον, θήσω	1	That when I preach, I may offer the gospel without charge	Here, **proclaiming the gospel without charge** describes how Paul wishes to **offer** the gospel. The phrase **proclaiming the gospel without charge** could: (1) provide the means by which Paul **might offer**. Alternate translation: “by proclaiming the gospel without charge, I might offer” (2) give the situations in which Paul “offers” the gospel without taking **advantage of** his **right**. Alternate translation: “whenever I proclaim the gospel without charge, I offer” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
+1CO	9	18	o3ju	translate-unknown	ἀδάπανον	1	That when I preach, I may offer the gospel without charge	Here, **without charge** means that something is free to the person who receives it. Paul is stating that the **gospel** is “free” or “at no cost” for those whom he preaches to. If your readers would misunderstand **without cost**, you could use a word or phrase that indicates that something is “free” or “without cost.” Alternate translation: “freely” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	18	dln7	figs-idiom	θήσω τὸ εὐαγγέλιον	1	offer the gospel	Here, to **offer the gospel** means to tell people about the gospel so that they have the chance to believe in it. If your readers would misunderstand **offer the gospel**, you could use a comparable phrase. Alternate translation: “I might present the gospel” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	18	ft7p	translate-unknown	καταχρήσασθαι τῇ ἐξουσίᾳ μου	1	offer the gospel	Here, **to take advantage** of something means to use that thing for one’s own benefit. Here Paul could use the word: (1) negatively, which would mean that Paul does not want to abuse his **right**. Alternate translation: “to abuse my right” or “to exploit my right” (2) positively, which would mean that Paul does not want to make use of the **right**, even though it would be fine to do so. Alternate translation: “”to make use of my right” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	18	fn7i	figs-abstractnouns	τῇ ἐξουσίᾳ μου	1	so not take full use of my right in the gospel	If your language does not use an abstract noun for the idea behind **right**, you could express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “of what I can require” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	9	18	ziyb	figs-metaphor	ἐν τῷ εὐαγγελίῳ	1	so not take full use of my right in the gospel	Here Paul speaks as if his **right** were inside **the gospel**. He speaks in this way in order to show that he only has the **right** because of his work for **the gospel**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “by the gospel” or “that comes from the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	19	of7z	grammar-connect-words-phrases	γὰρ	1	I am free from all	Here, **For** introduces verses [19–23](../09/19.md). Paul is drawing an inference from what he said in [9:18](../09/18.md) about offering the gospel “without charge.” Since he offers the gospel without charge, he is **free from all**. In this and the following verses, Paul will explain what he does as someone who is **free from all** and how this is beneficial or a “reward.” If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation or further development. Alternate translation: “” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	19	b83w	grammar-connect-logic-contrast	ὢν	1	I am free from all	Here, **being** introduces a phrase that: (1) contrasts with **I enslaved myself**. Alternate translation: “although I am” (2) gives the reason why Paul can “enslave himself.” Alternate translation: “because I am” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+1CO	9	19	s48l	figs-metaphor	ἐλεύθερος…ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα	1	I am free from all	Here Paul uses the language of slavery and freedom to describe how he proclaims the gospel. Since he does not charge money when he proclaims the gospel, he is **free**. No person employs him or tells him what to do. However, Paul decides to serve others, to “enslave himself,” by doing what others think is right. In this way, he acts like a slave, who has to do what his master requires. If your readers would misunderstand the slavery and freedom metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “not having to obey all, I choose to obey all” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	19	gv2u	figs-explicit	πάντων, πᾶσιν	1	I am free from all	Here, the Corinthians would have understood **all** to refer specifically to people. If your readers would misunderstand **all**, you could include a word or phrase that clarifies that Paul is speaking about “people.” Alternate translation: “all people … to all people” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	19	xlhn	translate-unknown	κερδήσω	1	I am free from all	Here, to **gain** someone means to help them to believe in the Messiah. Once people believe, they belong to Christ and his church, and so the person who preached the gospel to them “gained” them as a new part of the church. If your readers would misunderstand **gain**, you could express the idea non-figuratively or with a comparable phrase. Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	19	mms9	figs-explicit	τοὺς πλείονας	1	I might gain even more	Here Paul is speaking about how “enslaving himself” **to all** gains **more** than if he did not “enslave himself” in this way. He refers specifically to people here, just like **all** refers to people. If your readers would misunderstand **even more things**, you could clarify that Paul is referring to gaining **more** people than if he did not “enslave himself.” Alternate translation: “even more people” or “more people in this way” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	20	hh8t		ἐγενόμην…ὡς Ἰουδαῖος	1	I became like a Jew	Alternate translation: “I practiced Jewish customs”
+1CO	9	20	g1ig	translate-unknown	κερδήσω	-1	I became like a Jew	Just as in [9:19](../09/19.md), to **gain** someone means to help them to believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “to convert” or “to gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	20	s9tu	figs-metaphor	ὑπὸ νόμον	-1	I became like one under the law	Here Paul speaks about those who think that they need to obey the law as if they were physically **under the law**. By speaking as if **the law** were on top of these people, Paul emphasizes how **the law** controls their lives. If your readers would misunderstand **under the law**, you could use a word or phrase that refers to the obligation to obey **the law**. Alternate translation: “who keep the law … one who keeps the law … one who keeps the law … who keep the law” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	20	buuw	figs-ellipsis	ὑπὸ νόμον, ὡς ὑπὸ νόμον	1	I became like one under the law	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I became**). If your language does need these words, you can supply them from that clause. Alternate translation: “under the law, I became as one under the law” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	20	rusa		ὡς ὑπὸ νόμον	1	I became like one under the law	Alternate translation: “I kept the law”
+1CO	9	20	fhhp	grammar-connect-logic-contrast	μὴ ὢν	1	I became like one under the law	Here, **not being** introduces a phrase that contrasts with *as under the law**. If your readers would misunderstand **not being**, you could add words that introduce a contrast. Alternate translation: “although I am not” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+1CO	9	20	d330	figs-infostructure	νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω	1	I became like one under the law	Here, **in order to win those under the law** is the purpose for which Paul acts like a person **under the law**. The phrase **not being under the law myself** indicates that Paul realizes that he is not actually **under the law**. If your language would put the purpose immediate after what leads to that purpose, you could rearrange these two clauses. Alternate translation: “the law in order to win those under the law, not being under the law myself” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	9	21	vjuq	translate-unknown	τοῖς ἀνόμοις…ἄνομος…τοὺς ἀνόμους	1	outside the law	Here, **without the law** refers to people who do not have **the law** that Moses wrote down. These people are not Jews, but Paul is not saying that they are disobedient. Rather, Paul is emphasizing **the law** that Moses wrote down here, which is why he uses this language rather than referring to “Gentiles” or “non-Jews.” If your readers would misunderstand **without the law**, you could express the idea by clarifying that Paul is referring to people who do not have the law of Moses. Alternate translation: “To those without Moses’ law … without Moses’ law … those without Moses’ law” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	21	htnr	figs-ellipsis	ὡς ἄνομος	1	outside the law	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous verses (**I became** in [9:20](../09/20.md)). If your language does need these words, you can supply them from that clause. Since English needs these words, the ULT has supplied them in brackets. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	21	d1ol	figs-infostructure	μὴ ὢν ἄνομος Θεοῦ, ἀλλ’ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους	1	outside the law	Much like in [9:20](../09/20.md), Paul includes some statements between being **without the law** and the purpose of being **without the law**. If your readers would find this structure confusing, you can rearrange the clauses so that the purpose comes immediately after **without the law**, or you can mark the statements in the middle as parenthetical, like the ULT does. Alternate translation: “so that I might win those without the law. Now I am not without the law of God, but under the law of Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	9	21	hzib	figs-possession	ἄνομος Θεοῦ	1	outside the law	Here Paul uses the possessive form to state that: (1) he is **not without the law** that **God** has given. Paul distinguishes between the **law** that Moses wrote down and God’s **law** in general. Alternate translation: “without any law from God” (2) he is **not** someone who is disobedient (**without the law**) towards **God**. Paul is distinguishing between people who do not have the **law** that Moses wrote down and people who disobey God. Alternate translation: “disobedient towards God” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	9	21	qtu7	figs-metaphor	ἔννομος Χριστοῦ	1	outside the law	Much like in [9:20](../09/20.md), Paul speaks about those who think that they need to obey **the law** as if they were physically **under the law**. By speaking as if **the law** were on top of these people, Paul emphasizes how **the law** controls their lives. If your readers would misunderstand **under the law**, you could use a word or phrase that refers to the obligation to obey **the law of Christ**. Alternate translation: “keeping the law of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	21	p13t	figs-possession	ἔννομος Χριστοῦ	1	outside the law	Here Paul uses the possessive form to describe **the law** that **Christ** commanded. If your readers would misunderstand this form, you could express the idea with a word or phrase that clearly states that **Christ** commanded this **law**. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	9	21	pksy	translate-unknown	κερδάνω	1	outside the law	Just as in [9:19](../09/19.md), to **gain** someone means to help them to believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	22	zimr	figs-metaphor	τοῖς ἀσθενέσιν, ἀσθενής…τοὺς ἀσθενεῖς	1	outside the law	Much like in [8:7–12](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If your readers would misunderstand **weak**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “To the sensitive … sensitive … the sensitive” or “To those who often condemn themselves … one who condemns himself … those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	22	dd4r	figs-nominaladj	τοῖς ἀσθενέσιν…τοὺς ἀσθενεῖς	1	outside the law	Paul is using the adjective **weak** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “To people who are weak … the people who are weak” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+1CO	9	22	zbip	translate-unknown	κερδήσω	1	outside the law	Just as in [9:19](../09/19.md), to **gain** someone means to help that person believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	22	wgy4	figs-idiom	τοῖς πᾶσιν γέγονα πάντα	1	outside the law	Here, to **become all things** means that Paul has lived in many different ways. If your readers would misunderstand **I have become all things**, you could express the idea more naturally in your language. Alternate translation: “I have lived in all ways with everyone” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	22	pkkx	figs-hyperbole	τοῖς πᾶσιν γέγονα πάντα	1	outside the law	Here, **all things** and **everyone** are exaggerations that the Corinthians would have understood to mean that Paul has become many things to many people. Paul speaks in this way to emphasize that he is willing to **become** anything to anyone as long it leads to saving people. If your readers would misunderstood this exaggeration, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “I have become many things to many people” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	9	22	q4ai		ἵνα πάντως…σώσω	1	outside the law	Alternate translation: “so that, by using every means I have, I might save”
+1CO	9	22	ezm2	figs-metonymy	πάντως…σώσω	1	outside the law	Here Paul speaks of how he leads others to faith in Jesus as “saving” them. By this, he means that he himself is the means by which God will save **some**. If your readers would misunderstand how Paul says that can **save some**, you could use a word or phrase that refers to leading someone towards “salvation,” that is, helping them to believe in Jesus. Alternate translation: “God might by all means use me to save” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	9	23	tald	grammar-connect-words-phrases	δὲ	1	outside the law	Here, **But** introduces a summary of what Paul has said in [9:19–22](../09/19.md). If your readers would misunderstand **But**, you could use a word or phrase that introduces a summary or concluding statement. Alternate translation: “In the end,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	9	23	ewxy		πάντα…ποιῶ	1	outside the law	Alternate translation: “everything I do is”
+1CO	9	23	vklq	translate-unknown	συνκοινωνὸς αὐτοῦ	1	outside the law	Here, **a partaker** is someone who participates in or shares in something with others. What Paul means is that he acts in the ways that he does with the purpose of participating in or sharing in the **gospel** and receiving what the **gospel** promises. If your readers would misunderstand **partaker**, you could use a comparable word or phrase that indicates that Paul is a “participator” or “sharer” in the **gospel**. Alternate translation: “a sharer in it” or “a participator in it” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	23	f6es	figs-abstractnouns	συνκοινωνὸς αὐτοῦ γένωμαι	1	outside the law	If your language does not use an abstract noun for the idea behind **partaker**, you could express the idea by using a verb such as “partake” or “share.” Alternate translation: “I might partake in it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])\n
+1CO	9	23	bruk	figs-metonymy	αὐτοῦ	1	outside the law	Here, **it** refers back to **the gospel**, but Paul particularly has in mind the benefits or blessings that come from **the gospel**. If your readers would misunderstand **it**, you could clarify that Paul is referring to the blessings of **the gospel**. Alternate translation: “of its blessings” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	9	24	urh5	figs-rquestion	οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον?	1	Do you not know that in a race all the runners run the race, but that only one receives the prize?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong statement. Alternate translation: “You certainly know that in a race all those who are running run, but only one receives the prize.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	24	mq1d	figs-exmetaphor	οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? οὕτως τρέχετε, ἵνα καταλάβητε	1	run	Here Paul begins using athletic metaphors, metaphors he will use throughout [9:24–27](../09/24.md). In this verse, he focuses on footraces. In his culture, only the runner who finished first would receive **the prize**. The **prize** might be many things, but often it was a “wreath” of leaves (see [9:25](../09/25.md)). Paul’s point is that the runner who wished to win had to work and train hard to be the best. Paul wants the Corinthians to approach their Christian lives with this mindset, the mindset of a successful athlete. Translate this verse in a way that clearly connects the Christian life to a footrace. Alternate translation: “only one runner receives the prize after a race? You should live your lives like a runner who focuses on receiving the prize” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	9	24	gb46		οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν	1	run	Alternate translation: “in a race everyone runs”
+1CO	9	24	mh8z	translate-unknown	βραβεῖον	1	So run in such a way that you might obtain it	Here, **prize** refers to what a runner would receive after winning the race. In Paul’s culture, this would often be a “wreath” of leaves ([9:25](../09/25.md)) and sometimes money. Use a word in your culture that refers generally to what an athlete receives after winning a contest. Alternate translation: “trophy” or “reward” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	25	l334	translate-unknown	πᾶς…ὁ ἀγωνιζόμενος	1	a wreath that is perishable … one that is imperishable	Here, **everyone competing in the games** refers generally to any athlete who participates in a competition, not just runners as in the last verse. Use a word or phrase in your language that refers to athletes who compete in any sport or competition. Alternate translation: “every competitor in athletic competitions” (See: [[rc://en/ta/man/translatve/translate-unknown]])
+1CO	9	25	mypo	translate-unknown	ἐγκρατεύεται	1	a wreath that is perishable … one that is imperishable	Here Paul specifically has in mind the way an athlete only eats certain foods, trains their body in difficult ways, and behaves differently than most other people. All of this requires **self-control**. He implies at the end of the verse that **we** too must exercise **self-control**. If possible, use a word or phrase that refers to athletic training but that can be applied to the Christian life as well. Alternate translation: “disciplines themselves” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	9	25	rqey	figs-ellipsis	ἐκεῖνοι μὲν οὖν ἵνα	1	a wreath that is perishable … one that is imperishable	Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from the first sentence in the verse. Since English needs these words, the ULT has supplied them in brackets. Alternate translation: “They therefore {exercise self-control} in order that” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	25	s0n2	figs-explicit	φθαρτὸν στέφανον	1	a wreath that is perishable … one that is imperishable	Here, the **wreath** refers to a crown made out of leaves gathered from a plant or a tree. This **wreath** was given to an athlete who won a contest as a symbol of their victory. Since the **wreath** was made out of leaves, it was **perishable**. If your readers would misunderstand **perishable wreath**, you could express the idea by using a word or phrase that refers to what a winning athlete receives while still emphasizing that this prize is **perishable**. Alternate translation: “a breakable medal” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	9	25	w421	figs-ellipsis	ἡμεῖς…ἄφθαρτον	1	a wreath that is perishable … one that is imperishable	Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “we {do it in order that we might receive} an imperishable one” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	25	bfe4	figs-metaphor	ἄφθαρτον	1	a wreath that is perishable … one that is imperishable	Here Paul speaks of a **wreath** that is **imperishable** that believers will **receive**. He speaks of what God will give to believers as a **wreath** in order to emphasize that Christians will receive something like the honor and glory that a successful athlete receives, but that it will be better because it will be **imperishable**. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with an analogy. Alternate translation: “an imperishable reward that is like a wreath” or “an imperishable prize” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	26	k64n	figs-exmetaphor	ἐγὼ…οὕτως τρέχω, ὡς οὐκ ἀδήλως; οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων	1	I do not run without purpose or box by beating the air	Here, Paul uses two different athletic metaphors, the first from footraces and the second from boxing. Both metaphors emphasize how Paul remains focused on his goal. As a runner, he has a **purpose**, which is reaching the finish line as fast as possible. As a boxer, he does not box **the air** but rather focuses on striking his opponent. If your readers would misunderstand these figures of speech, you could express the ideas non-figuratively or by using analogies. Alternate translation: “I focus on the goal, much like a runner focuses on the finish line and a boxer focuses on striking the opponent” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	9	26	m7gf	figs-infostructure	οὕτως…ὡς οὐκ ἀδήλως; οὕτως…ὡς οὐκ ἀέρα δέρων	1		In both halves of this verse, Paul introduces how he “runs” or “fights” with the word **thus**, and then he explains more clearly how he “runs” or “fights.” If your readers would find this confusing, you could introduce how Paul “runs” or “fights” more naturally. Alternate translation: “not as without purpose … not as boxing the air” or “as one who is not without purpose … as one who is not boxing the air” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	9	26	muuc	figs-litotes	ὡς οὐκ ἀδήλως	1		Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “as with purpose” (See: [[rc://en/ta/man/translate/figs-litotes]])
+1CO	9	26	k69i	figs-idiom	ὡς οὐκ ἀέρα δέρων	1		Here Paul refers to a boxer who hits **the air** instead of the opponent. This kind of boxer does not succeed. If your readers would misunderstand **boxing the air**, you could use a phrase that refers to a boxer who often misses his punches. Alternate translation: “not as missing my punches” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	9	27	pma2	figs-metaphor	ὑπωπιάζω μου τὸ σῶμα	1		Here, Paul uses words that continue the boxing metaphor from [9:26](../09/26.md). He says, “I give my body a black eye.” Paul’s point is that he controls or rules over his **body**, just like boxers control or rule over any opponents that they have punched in the face. He does not mean that he physically hurts his body. Since this language would be misunderstood in English, the ULT has expressed the idea non-figuratively. You could also express the idea non-figuratively, or you could use a comparable metaphor. Alternate translation: “I rule my body” or “I take control of my body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	27	whfp	figs-synecdoche	μου τὸ σῶμα, καὶ δουλαγωγῶ	1		Here Paul uses **my body** to refer to himself as a whole. He does not mean that his non-physical part “subdues” and “enslaves” his physical part. Rather, he means that he “subdues” and “enslaves” himself. If your readers would misunderstand **my body**, you could express the idea by using a natural way in your language to refer to oneself. Alternate translation: “myself and enslave myself” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
+1CO	9	27	n001	figs-metaphor	δουλαγωγῶ	1		Here, Paul speaks as if he were “enslaving” his **body**. He speaks in this way to again emphasize that he controls and rules over himself. If your readers would misunderstand **enslave**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “control it” or “govern it” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	27	tyca	grammar-connect-time-sequential	μή πως ἄλλοις κηρύξας	1		Here, **having preached to others** could identify: (1) what Paul has done before he **might be disqualified**. Alternate translation: “lest, after having preached to others” (2) a contrast a with how he **might be disqualified**. Alternate translation: “lest, although I have preached to others” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
+1CO	9	27	blb7	figs-metaphor	αὐτὸς ἀδόκιμος γένωμαι	1	I myself may not be disqualified	Here, **disqualified** continues the athletic imagery. An athlete who is **disqualified** is unable to win the competition and receive the prize. Paul speaks in this way to emphasize that he wants to be able to receive a reward from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	9	27	s3sd	figs-activepassive	αὐτὸς ἀδόκιμος γένωμαι	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God might disqualify even me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	10	intro	abcd			0		# 1 Corinthians 10 General Notes\n\n## Structure and formatting\n\nChapters 8-10 together answer the question: “Is it acceptable to eat meat that has been sacrificed to an idol?”\n\nIn this chapter, Paul uses the exodus to warn people not to sin. Then, he returns to discussing meat offered to idols. He uses the Lord’s Supper as an example. (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n## Special concepts in this chapter\n\n### Exodus\n\nPaul uses the experiences of Israel leaving Egypt and roaming the desert as a warning to the believers. Although the Israelites all followed Moses, they all died on the way. None of them reached the Promised Land. Some worshiped an idol, some tested God, and some grumbled. Paul warns Christians not to sin. We can resist temptation because God provides a way of escape. (See: [[rc://en/tw/dict/bible/kt/promisedland]])\n\n### Eating meat sacrificed to idol\n\nPaul discusses meat offered to idols. Christians are allowed to eat, but it may hurt others. So when buying meat or eating with a friend, do not ask if it has been offered to idols. But if someone tells you it has been offered to idols, don’t eat it for the sake of that person. Do not offend anyone. Seek to save them instead. (See: [[rc://en/tw/dict/bible/kt/save]])\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He uses them to emphasize important points as he teaches the Corinthians. (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	10	1	gce5	grammar-connect-logic-result	γὰρ	1	passed through the sea	Here, **For** introduces what Paul says about the Israelites in [10:1–5](../10/01.md). What Paul says in these verses explains what he said the previous verse about how he and other believers should work hard not to be “disqualified” ([9:27](../09/27.md)). The Israelites whom God took out of Egypt were “disqualified,” and believers should work not to be like them. If your readers would misunderstand **For**, you could use a word or phrase that introduces an example or support. Alternate translation: “Here is an example:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+1CO	10	1	navn	figs-litotes	οὐ θέλω…ὑμᾶς ἀγνοεῖν	1	our fathers	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to know” (See: [[rc://en/ta/man/translate/figs-litotes]])
+1CO	10	1	hhts	figs-gendernotations	ἀδελφοί…οἱ πατέρες	1	our fathers	Although the words **brothers** and **fathers** are masculine, Paul is using them to refer to both men and women. If your readers would misunderstand **brothers** and **fathers**, you could use non-gendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	10	1	mnri	translate-kinship	οἱ πατέρες ἡμῶν	1	our fathers	Here, **our fathers** refers to the Israelites who were slaves in Egypt and whom God rescued. Not all the Corinthians were descended from these Israelites. However, Paul can still refer to the Israelites as their **fathers** because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. Preserve the family language in your translation. Alternate translation: “our forefathers” (See: [[rc://en/ta/man/translate/translate-kinship]])
+1CO	10	1	v4c6	figs-explicit	πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον	1	passed through the sea	In this verse, Paul refers to the story of when God brought the Israelites out of Egypt. For this story, see especially [Exodus 13:17–14:31](exo/13/17.md). God appeared to the Israelites as a pillar of cloud and fire, and he led them and protected them with this pillar of cloud and fire. To get out of Egypt, God led them to a sea called the “Red Sea” or the “Sea of Reeds.” When the king of Egypt came to take the Israelites back to Egypt, God worked through Moses to separate the water of the sea and make a path for the Israelites to travel through. When the king of Egypt tried to follow them, God sent the water back, and the Egyptian army drowned. Paul draws special attention to the **cloud** and the **sea** because of what he will say in the next verse. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	2	q15x	figs-activepassive	πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο	1	All were baptized into Moses	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” or an unknown person did it. Alternate translation: “they all experienced baptism into Moses” or “God baptized them all into Moses” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	10	2	f7cq	figs-idiom	πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο	1	All were baptized into Moses	Here, **baptized into** identifies the person with whom one is united in baptism. If your readers would misunderstand **baptized into**, you could clarify the idea by using language of union or relationship. Alternate translation: “they all were baptized so that they followed Moses” or “they all were baptized into relationship with Moses” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	10	2	d4ho	figs-metaphor	πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο	1	All were baptized into Moses	Here Paul speaks as if the Israelites had been **baptized**, just like believers in Jesus are **baptized**. By this, he does not mean that the Israelites had a different savior, Moses. Rather, he wants to connect the Israelites and the Corinthians, and one way to do that is to connect their leaders (**Moses** and Jesus). If your readers would misunderstand **baptized into Moses**, you could express the idea by using an analogy or indicating that Paul is speaking figuratively. Since Paul’s point is to connect the ideas in this verse to “baptism into Jesus,” preserve the metaphor here. Alternate translation: “they all were baptized, so to speak, into Moses” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	10	2	isfd	translate-names	τὸν Μωϋσῆν	1	All were baptized into Moses	**Moses** is the name of a man. He is the one whom God used to take the Israelites out of Egypt. (See: [[rc://en/ta/man/translate/translate-names]])
+1CO	10	2	y72i	figs-explicit	ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ	1	in the cloud	For the significance of the **cloud** and the **sea**, see the notes on the previous verse. God led the Israelites with the cloud, and he led them through the sea. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	3	la48	figs-explicit	πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον	1	in the cloud	In this verse, Paul refers to how God provided the Israelites with “bread from heaven” while they were traveling through the desert. This bread is called “Manna.” For the story, see [Exodus 16](exo/16/01.md). While Paul does not explicitly state this, it is clear that he is comparing the “Manna” to the bread in the Lord’s Supper, just as he compared passing through the Red Sea with baptism in the last two verses. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	3	d4zh	translate-unknown	πνευματικὸν	1	in the cloud	Here, **spiritual** could indicate: (1) that the **food** came from God in a supernatural way. Alternate translation: “supernatural” (2) that Paul is indicating that the **food** should be compared with the bread in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	10	4	xut2	figs-explicit	πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα; ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Here Paul refers to two stories that tell how the Israelites drank water that came out of a rock. For these stories, see [Exodus 17:1–7](exo/17/01.md) and [Numbers 20:2–13](num/20/02.md). In both of these stories, the Israelites are thirsty in the desert, and God commands Moses to act (either by speaking or by hitting the rock with a staff) so that water comes out of the rock for the Israelites to drink. If your readers are not familiar with these stories, you could add a footnote that refers to or summarizes the stories. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	4	wina	translate-unknown	πνευματικὸν	1	drank the same spiritual drink … spiritual rock	Here, **spiritual** could indicate: (1) that the **drink** came from God in a supernatural way. Alternate translation: “supernatural” (2) that Paul is indicating that the **drink** should be compared with the wine in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	10	4	op27	translate-unknown	πνευματικῆς	1	drank the same spiritual drink … spiritual rock	Here, **spiritual** could indicate: (1) that God used the **rock** in a supernatural way. Alternate translation: “a supernatural” (2) that Paul is already hinting that the **rock** should be interpreted as more than a rock but as **Christ** (as he does at the end of the verse). Alternate translation: “a divine” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	10	4	hcae	figs-explicit	ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Some early Jewish scholars used the two stories about the water coming from the rock to argue that it was the same rock in both stories. This means that the rock was **following** the Israelites as they journeyed through the desert. Paul seems to refer to this interpretation here. If your readers would misunderstanding **following them**, you could include a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	4	whj4	figs-metaphor	ἡ…πέτρα ἦν ὁ Χριστός	1	that rock was Christ	Here Paul identifies the **rock** as **Christ**. By speaking in this way, he means that the rock was the source of water and life for the Israelites, just as **Christ** is the source of life for all those who believe in him. Paul also probably means that **Christ** was the one who made the water come from the **rock**. If possible, preserve Paul’s metaphor here. If you must express the idea in another, you could state a comparison between how the **rock** provided for the Israelites and how **Christ** provides for all his people. Alternate translation: “they received water from that rock like we receive life from Christ” or “Christ provided for them through the rock, and he provides for us now” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	10	5	lh93		οὐκ…ηὐδόκησεν	1	not well pleased	Alternate translation: “was displeased”
+1CO	10	5	tnu4	figs-activepassive	οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ Θεός	1	most of them	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “they” caused it. Alternate translation: “most of them were not pleasing to God” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	10	5	w673	figs-activepassive	κατεστρώθησαν	1	their corpses were scattered about	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God scattered them about” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	10	5	jxua	figs-euphemism	κατεστρώθησαν…ἐν	1	their corpses were scattered about	Paul is referring to the deaths of many Israelites as “scattering about.” This is a polite way of referring to something unpleasant while still expressing the idea that they died in many different places. If **they were scattered about** would be misunderstood in your language, you could use a different polite way of referring to deaths or you could state it plainly. Alternate translation: “they passed away throughout” (See: [[rc://en/ta/man/translate/figs-euphemism]])
+1CO	10	5	b96g	figs-explicit	κατεστρώθησαν…ἐν τῇ ἐρήμῳ	1	in the wilderness	Here, Paul speaks in general of how the Israelites left Egypt to go to the land that God had promised to give them. To get to that land, they traveled through **the wilderness**. However, the Israelites often disobeyed or grumbled against God, and so he **was not well pleased with most of them**. He punished them by letting most of them die **in the wilderness** and only allowing their children to enter the land that he had promised. See [Numbers 14:20–35](num/14/20.md) for God’s announcement of judgment. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	6	dzkm	writing-pronouns	ταῦτα	1	in the wilderness	Here, **these things** refers to what he has said about the Israelites in [10:1–5](../10/01.md). If your readers would misunderstand **these things**, you could more clearly express what it refers to. Alternate translation: “what happened to them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	10	6	nr6j	figs-idiom	ἐγενήθησαν	1	in the wilderness	Here Paul states that what happened to the Israelites **became examples**. This means that what happened can be interpreted as **examples** or occurred as **examples**. If your readers would misunderstand **became**, you could more clearly state that **these things** should be understood as **examples**. Alternate translation: “can be understood as” or “happened as” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	10	6	afxo		μὴ εἶναι ἡμᾶς ἐπιθυμητὰς	1	in the wilderness	Alternate translation: “we would not desire”
+1CO	10	6	eisd	figs-ellipsis	ἐπεθύμησαν	1	to play	Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “desired evil things” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	10	7	lven	writing-quotations	ὥσπερ γέγραπται	1	to play	In Paul’s culture, **even as it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Exodus 32:6](exo/32/06.md). If your readers would misunderstand how Paul introduces the quotation, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “for it can be read in Exodus” or “For the book of Exodus says” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	10	7	ej16	figs-quotations	γέγραπται, ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν	1	to play	If your language does not use this form, you could translate the command as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the people sat down to eat and to drink and rose up to play” (See: [[rc://en/ta/man/translate/figs-quotations]])
+1CO	10	7	awhu	figs-explicit	ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν	1	to play	This quotation comes from a story in which Moses has gone up on a mountain to meet with God. While he is gone, the Israelites make an idol and worship it. This quotation is how their worship is described. Paul chooses this verse because it refers specifically to food sacrificed to idols and to sexual immorality (**play**, see the next note), which are the topics he has and will discuss. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	7	ukp4	figs-euphemism	παίζειν	1	to play	Here, **play** is a polite way to refer to sexual behavior. If your readers would misunderstand **play**, you could use a comparable polite term. Alternate translation: “to have sex” or “to make love” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	10	8	vw5g		ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες	1	In one day, twenty-three thousand people died	“God killed 23,000 people in one day”
 1CO	10	9	l5h4	figs-activepassive	ὑπὸ τῶν ὄφεων ἀπώλλυντο	1	were destroyed by snakes	You can state this in active form. Alternate translation: “as a result, snakes destroyed them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	10	10	i3q3	figs-activepassive	ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ	1	were destroyed by the destroyer	You can state this in active form. Alternate translation: “as a result, an angel of death destroyed them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1201,7 +1329,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	30	n89t		χάριτι	1	with gratitude	“and thank God for it” or “and thank the person who gave it to me for it”
 1CO	10	32	ag47		ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε, καὶ Ἕλλησιν	1	Give no offense to Jews or to Greeks	“Do not displease Jews or Greeks” or “Do not make Jews or Greeks angry”
 1CO	10	33	hd2z		τὸ τῶν πολλῶν	1	the many	as many people as possible
-1CO	11	intro	abce			0		# 1 Corinthians 11 General Notes<br><br>## Structure and formatting<br><br>This is the beginning of a new section of the letter (Chapters 11-14). Paul now talks about proper church services. In this chapter, he deals with two different problems: women in the church services (verses 1-16) and the Lord’s Supper (verses 17-34).<br><br>## Special concepts in this chapter<br><br>### Proper conduct in a church service<br><br>### Disorderly women<br><br>Paul’s instructions here are debated among scholars. There may have been women who were abusing their Christian freedom and causing disorder in the church by going against established cultural customs. The disorder that their actions created would have caused him to be concerned.<br><br>### The Lord’s Supper<br><br>There were problems in how the Corinthians were handling the Lord’s Supper. They did not act in a unified manner. During the feast celebrated along with the Lord’s Supper, some of them ate their own food without sharing. Some of them got drunk while the poor people remained hungry. Paul taught that the believers dishonored Christ’s death if they participated in the Lord’s Supper while they were sinning or while they were in broken relationships with each other. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/reconcile]])<br><br>## Important figures of speech in this chapter<br><br>### Rhetorical questions<br><br>Paul uses rhetorical questions to scold the people for their unwillingness to follow the rules for worship he has suggested. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### The head<br><br>Paul uses “head” as a metonym for authority in verse 3 and also to refer to a person’s actual head in verse 4 and following. Since they are so close together, it is likely that Paul intentionally used “head” in this way. This would show that the ideas in these verses were connected. (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	11	intro	abce			0		# 1 Corinthians 11 General Notes\n\n## Structure and formatting\n\nThis is the beginning of a new section of the letter (Chapters 11-14). Paul now talks about proper church services. In this chapter, he deals with two different problems: women in the church services (verses 1-16) and the Lord’s Supper (verses 17-34).\n\n## Special concepts in this chapter\n\n### Proper conduct in a church service\n\n### Disorderly women\n\nPaul’s instructions here are debated among scholars. There may have been women who were abusing their Christian freedom and causing disorder in the church by going against established cultural customs. The disorder that their actions created would have caused him to be concerned.\n\n### The Lord’s Supper\n\nThere were problems in how the Corinthians were handling the Lord’s Supper. They did not act in a unified manner. During the feast celebrated along with the Lord’s Supper, some of them ate their own food without sharing. Some of them got drunk while the poor people remained hungry. Paul taught that the believers dishonored Christ’s death if they participated in the Lord’s Supper while they were sinning or while they were in broken relationships with each other. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/reconcile]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nPaul uses rhetorical questions to scold the people for their unwillingness to follow the rules for worship he has suggested. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### The head\n\nPaul uses “head” as a metonym for authority in verse 3 and also to refer to a person’s actual head in verse 4 and following. Since they are so close together, it is likely that Paul intentionally used “head” in this way. This would show that the ideas in these verses were connected. (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	11	1	h5fg			0	Connecting Statement:	After reminding them to follow him the way he follows Christ, Paul gives some specific instructs in how women and men are to live as believers.
 1CO	11	2	qsk9		πάντα μου μέμνησθε	1	you remember me in everything	“you think of me at all times” or “you always try act as I would want you to act” The Corinthians had not forgotten who Paul was or what he had taught them.
 1CO	11	3	k5um		θέλω δὲ	1	Now I want	This could mean: (1) Paul is saying, “Because of this, I want.” (2) Paul is saying, “However, I want.”
@@ -1262,7 +1390,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	33	nky5		ἀλλήλους ἐκδέχεσθε	1	wait for one another	“allow the others to arrive before beginning the meal”
 1CO	11	34	v2uh		ἐν οἴκῳ ἐσθιέτω	1	let him eat at home	“let him eat before attending this gathering”
 1CO	11	34	x1l8	figs-metonymy	μὴ εἰς κρίμα συνέρχησθε	1	not be for judgment	“it will not be an occasion for God to discipline you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	12	intro	abcf			0		# 1 Corinthians 12 General Notes<br><br>## Structure and formatting<br><br>### Gifts of the Holy Spirit<br><br>This chapter begins a new section. Chapters 12-14 discuss spiritual gifts within the church.<br><br>## Special concepts in this chapter<br><br>### The Church, the body of Christ<br><br>This is an important metaphor in Scripture. The Church has many different parts. Each part has different functions. They combine to make one church. All of the different parts are necessary. Each part is to be concerned for all the other parts, even those that seem less important. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit.”<br><br>In reading the Old Testament, the Jews would have substituted the word “Lord” for the word “Yahweh.” This sentence probably means that no one can say that Jesus is Yahweh, God in the flesh, without the Holy Spirit’s influence drawing them to accept this truth. If this statement is translated poorly, it can have unintended theological consequences.
+1CO	12	intro	abcf			0		# 1 Corinthians 12 General Notes\n\n## Structure and formatting\n\n### Gifts of the Holy Spirit\n\nThis chapter begins a new section. Chapters 12-14 discuss spiritual gifts within the church.\n\n## Special concepts in this chapter\n\n### The Church, the body of Christ\n\nThis is an important metaphor in Scripture. The Church has many different parts. Each part has different functions. They combine to make one church. All of the different parts are necessary. Each part is to be concerned for all the other parts, even those that seem less important. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit.”\n\nIn reading the Old Testament, the Jews would have substituted the word “Lord” for the word “Yahweh.” This sentence probably means that no one can say that Jesus is Yahweh, God in the flesh, without the Holy Spirit’s influence drawing them to accept this truth. If this statement is translated poorly, it can have unintended theological consequences.
 1CO	12	1	da2e			0	Connecting Statement:	Paul lets them know that God has given special gifts to believers. These gifts are to help the body of believers.
 1CO	12	1	i3k7	figs-doublenegatives	οὐ θέλω ὑμᾶς ἀγνοεῖν	1	I do not want you to be uninformed	You can state this as a positive. Alternate translation: “I want you to know” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
 1CO	12	2	hbt8	figs-metaphor	ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι	1	you were led astray to idols who could not speak, in whatever ways you were led by them	Here, **led astray** is a metaphor for being persuaded to do something wrong. Being led astray to idols represents being wrongly persuaded to worship idols. Alternate translation: “you were persuaded in some way to worship idols who cannot speak” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1301,7 +1429,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	30	p919	figs-rquestion	μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν?	1	Do all of them have gifts of healing?	Paul continues to use questions to remind his readers of what they already know. Alternate translation: “Only some have gifts of healing. Only some speak with tongues. Only some interpret tongues.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	12	30	ab9e		διερμηνεύουσιν	1	interpret	To **interpret** means to tell what someone has said in a language to others who do not understand that language. See how this is translated in [1 Corinthians 2:13](../02/13.md).
 1CO	12	31	vb1m		ζηλοῦτε…τὰ χαρίσματα τὰ μείζονα	1	earnestly desire the greater gifts.	This could mean: (1) they must eagerly seek from God the gifts that best help the church. (2) they are eagerly looking for gifts that they think are greater because they think those are more exciting to have.
-1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes<br><br>## Structure and formatting<br><br>Paul seems to interrupt his teaching about spiritual gifts. However, this chapter probably serves a larger function in his teaching.<br><br>## Special concepts in this chapter<br><br>### Love<br><br>Love is the most important characteristic of the believer. This chapter fully describes love. Paul tells why love is more important than the gifts of the Spirit. (See: [[rc://en/tw/dict/bible/kt/love]])<br><br>## Important figures of speech in this chapter<br><br>### Metaphor<br><br>Paul uses many different metaphors in this chapter. He uses these metaphors to instruct the Corinthians, especially on difficult topics. Readers often need spiritual discernment to understand these teachings. (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes\n\n## Structure and formatting\n\nPaul seems to interrupt his teaching about spiritual gifts. However, this chapter probably serves a larger function in his teaching.\n\n## Special concepts in this chapter\n\n### Love\n\nLove is the most important characteristic of the believer. This chapter fully describes love. Paul tells why love is more important than the gifts of the Spirit. (See: [[rc://en/tw/dict/bible/kt/love]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nPaul uses many different metaphors in this chapter. He uses these metaphors to instruct the Corinthians, especially on difficult topics. Readers often need spiritual discernment to understand these teachings. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	13	1	n8lm			0	Connecting Statement:	Having just talked about the gifts that God gave to believers, Paul emphasizes what is more important.
 1CO	13	1	cm2n	figs-hyperbole	ταῖς γλώσσαις…τῶν ἀγγέλων	1	the tongues of … angels	This could mean: (1) Paul is exaggerating for the sake of effect and does not believe that people speak the language that angels use. (2) Paul thinks that some who speak in tongues actually speak the language that angels use. (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	13	1	k2gk	figs-metaphor	γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον	1	I have become a noisy gong or a clanging cymbal	A person speaking without love is compared to musical instruments that make loud, annoying sounds. (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1321,7 +1449,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	13	12	qp7g	figs-ellipsis	ἐπιγνώσομαι	1	I will know fully	The word “Christ” is understood. Alternate translation: “I will know Christ fully” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	13	12	i28w	figs-activepassive	καθὼς καὶ ἐπεγνώσθην	1	just as I have also been fully known	You can state this as active. Alternate translation: “just as Christ has known me fully” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	13	13	nt1y	figs-abstractnouns	πίστις, ἐλπίς, ἀγάπη	1	faith, hope, and love	The abstract nouns **faith**, **hope**, and **love** can be expressed in phrases with verbs. Alternate translation: “we must trust the Lord, be confident that he will do what he has promised, and love him and others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	14	intro	abch			0		# 1 Corinthians 14 General Notes<br><br>## Structure and formatting<br><br>In this chapter, Paul returns to discussing spiritual gifts.<br><br>Some translations set what is quoted from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the words of verse 21.<br><br>## Special concepts in this chapter<br><br>### Tongues<br><br>Scholars disagree on the exact meaning of the gift of tongues. Paul describes the gift of tongues as a sign for unbelievers. It does not serve the whole church, unless someone interprets what is spoken. It is very important that the church uses this gift properly.<br><br>### Prophecy<br><br>Scholars disagree on the exact meaning of prophecy as a spiritual gift. Paul says prophets can build up the entire church. He describes prophecy as a gift for believers. (See: [[rc://en/tw/dict/bible/kt/prophet]])
+1CO	14	intro	abch			0		# 1 Corinthians 14 General Notes\n\n## Structure and formatting\n\nIn this chapter, Paul returns to discussing spiritual gifts.\n\nSome translations set what is quoted from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the words of verse 21.\n\n## Special concepts in this chapter\n\n### Tongues\n\nScholars disagree on the exact meaning of the gift of tongues. Paul describes the gift of tongues as a sign for unbelievers. It does not serve the whole church, unless someone interprets what is spoken. It is very important that the church uses this gift properly.\n\n### Prophecy\n\nScholars disagree on the exact meaning of prophecy as a spiritual gift. Paul says prophets can build up the entire church. He describes prophecy as a gift for believers. (See: [[rc://en/tw/dict/bible/kt/prophet]])
 1CO	14	1	vl57			0	Connecting Statement:	Paul wants them to know that though teaching is more important because it instructs people, it must be done with love.
 1CO	14	1	x938	figs-personification	διώκετε τὴν ἀγάπην	1	Pursue love	Paul speaks of **love** as if it were a person. Alternate translation: “Follow after love” or “Work hard to love people” (See: [[rc://en/ta/man/translate/figs-personification]])
 1CO	14	1	ki3l		μᾶλλον…ἵνα προφητεύητε	1	especially that you may prophesy	“work especially hard to be able to prophesy”
@@ -1374,7 +1502,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	37	ab6u		ἐπιγινωσκέτω	1	he should acknowledge	A true prophet or truly spiritual person will accept Paul’s writings as coming from the Lord.
 1CO	14	39	jvr7		τὸ λαλεῖν μὴ κωλύετε γλώσσαις	1	do not forbid anyone from speaking in tongues	Paul makes it clear that speaking in tongues at a church gathering is permissible and acceptable.
 1CO	14	40	d7ia	figs-activepassive	πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω	1	But let all things be done properly and in order	Paul is stressing that church gatherings should be held in an orderly manner. You can state this in active form. Alternate translation: “But do all things properly and in order” or “But do everything in an orderly, appropriate way” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	15	intro	abci			0		# 1 Corinthians 15 General Notes<br><br>## Structure and formatting<br><br>### Resurrection<br><br>This chapter includes a very important teaching about the resurrection of Jesus. The Greek people did not believe that a person could live after they died. Paul defends the resurrection of Jesus. He teaches why it is important to all believers. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/kt/believe]])<br><br>## Special concepts in this chapter<br><br>### Resurrection<br><br>Paul presents the resurrection as the ultimate proof that Jesus is God. Christ is the first of many who God will raise to life. The resurrection is central to the gospel. Few doctrines are as important as this one. (See: [[rc://en/tw/dict/bible/kt/goodnews]] and [[rc://en/tw/dict/bible/other/raise]])<br><br>## Important figures of speech in this chapter<br><br>Paul uses many different figures of speech in this chapter. He uses them to express difficult theological teachings in a way that people can understand.
+1CO	15	intro	abci			0		# 1 Corinthians 15 General Notes\n\n## Structure and formatting\n\n### Resurrection\n\nThis chapter includes a very important teaching about the resurrection of Jesus. The Greek people did not believe that a person could live after they died. Paul defends the resurrection of Jesus. He teaches why it is important to all believers. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/kt/believe]])\n\n## Special concepts in this chapter\n\n### Resurrection\n\nPaul presents the resurrection as the ultimate proof that Jesus is God. Christ is the first of many who God will raise to life. The resurrection is central to the gospel. Few doctrines are as important as this one. (See: [[rc://en/tw/dict/bible/kt/goodnews]] and [[rc://en/tw/dict/bible/other/raise]])\n\n## Important figures of speech in this chapter\n\nPaul uses many different figures of speech in this chapter. He uses them to express difficult theological teachings in a way that people can understand.
 1CO	15	1	gc6n			0	Connecting Statement:	Paul reminds them that it is the gospel that saves them and he tells them again what the gospel is. Then he gives them a short history lesson, which ends with what will yet happen.
 1CO	15	1	la9v		γνωρίζω…ὑμῖν	1	make known to you	“I am helping you remember”
 1CO	15	1	xv53	figs-metaphor	ἐν ᾧ καὶ ἑστήκατε	1	on which you stand	Paul is speaking of the Corinthians as if they were a house and the gospel as if it were the foundation on which the house was standing. (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1492,7 +1620,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	58	k4c4			0	Connecting Statement:	Paul wants believers, while they work for the Lord, to remember the changed, resurrected bodies that God is going to give them.
 1CO	15	58	j1pl	figs-metaphor	ἑδραῖοι γίνεσθε, ἀμετακίνητοι	1	be steadfast and immovable	Paul speaks of someone who lets nothing stop him from carrying out his decisions as if he could not be physically moved. Alternate translation: “be determined” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	58	zn8f	figs-metaphor	περισσεύοντες ἐν τῷ ἔργῳ τοῦ Κυρίου πάντοτε	1	Always abound in the work of the Lord	Paul speaks of efforts made in working for the Lord as if they were objects that a person could acquire more of. Alternate translation: “Always work for the Lord faithfully” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	16	intro	abcj			0		# 1 Corinthians 16 General Notes<br><br>## Structure and formatting<br><br>Paul briefly covers many topics in this chapter. It was common in the ancient Near East for the last part of letters to have personal greetings.<br><br>## Special concepts in this chapter<br><br>### Preparation for his coming<br><br>Paul gave practical instructions to help prepare the Corinthian church for his visit. He told them to start collecting money every Sunday for the believers in Jerusalem. He hoped to come and spend the winter with them. He told them to help Timothy when he came. He had hoped Apollos would go to them, but Apollos did not think it was the right time. Paul also told them to obey Stephanus. Finally, he sent his greetings to everyone.
+1CO	16	intro	abcj			0		# 1 Corinthians 16 General Notes\n\n## Structure and formatting\n\nPaul briefly covers many topics in this chapter. It was common in the ancient Near East for the last part of letters to have personal greetings.\n\n## Special concepts in this chapter\n\n### Preparation for his coming\n\nPaul gave practical instructions to help prepare the Corinthian church for his visit. He told them to start collecting money every Sunday for the believers in Jerusalem. He hoped to come and spend the winter with them. He told them to help Timothy when he came. He had hoped Apollos would go to them, but Apollos did not think it was the right time. Paul also told them to obey Stephanus. Finally, he sent his greetings to everyone.
 1CO	16	1	zh6u			0	Connecting Statement:	In his closing notes, Paul reminds the Corinthian believers to collect money for the needy believers in Jerusalem. He reminds them that Timothy will come to them before he goes to Paul.
 1CO	16	1	yer5		εἰς τοὺς ἁγίους	1	for the saints	Paul was collecting money from his churches for the poor Jewish Christians in Jerusalem and Judea.
 1CO	16	1	kh6h		ὥσπερ διέταξα	1	as I directed	“as I gave specific instructions to”