From 9e16bab245c49722087cb12928297d3d91c4d3f4 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:11:27 +0000 Subject: [PATCH 01/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fb76374c6f..67a23a35a7 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1287,13 +1287,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 **spiritual food** while they were traveling through the desert. This food was 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 Paul is indicating that the **food** should be compared with the bread in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (2) that the **food** came from God in a supernatural way. Alternate translation: “supernatural” (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 striking 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 Paul is indicating that the **drink** should be compared with the wine in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (2) that the **drink** came from God in a supernatural way. Alternate translation: “supernatural” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 10 4 wina translate-unknown πνευματικὸν 1 drank the same spiritual drink … spiritual rock Here, **spiritual** could indicate: (1) 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” (2) that the **drink** came from God in a supernatural way. Alternate translation: “supernatural” (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 Paul is already hinting that the **rock** should be interpreted as more than a rock, as **Christ** (as he does at the end of the verse). Alternate translation: “a divine” (2) that God used the **rock** in a supernatural way. Alternate translation: “a supernatural” (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 it would be helpful in your language, you could translate **following them** by including including a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]]) +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 it would be helpful in your language, you could translate **following {them}** by including including 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, including the Israelites. 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 it would be more natural in your language, you could rearrange this clause so that **them** is the subject and **God** is the object. 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **scattered** rather than focusing on the person doing the “scattering.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God scattered them about” (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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **scattered about** rather than focusing on the person doing the “scattering.” If you must state who does the action, Paul implies that “God” does 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 it would be helpful in your language, you could express **they were scattered about** with 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 Paul has said about the Israelites in [10:1–5](../10/01.md). If it would be helpful in your language, you could translate **these {things}** to more clearly express what it refers to. Alternate translation: “what happened to them” (See: [[rc://en/ta/man/translate/writing-pronouns]]) From baa6eb1d2b03875196bfba818edd13e397d03bc5 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:23:49 +0000 Subject: [PATCH 02/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 67a23a35a7..fe12c3319d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1297,7 +1297,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 it would be helpful in your language, you could express **they were scattered about** with 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 Paul has said about the Israelites in [10:1–5](../10/01.md). If it would be helpful in your language, you could translate **these {things}** to 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 things that happened to the Israelites **became examples**. This means that what happened can be interpreted as **examples** or occurred as **examples**. If it would be helpful in your language, you could translate **became** to 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 nr6j figs-idiom τύποι…ἐγενήθησαν 1 in the wilderness Here Paul states that things that happened to the Israelites **became examples**. This means that what happened can be interpreted as **examples** or occurred as **examples**. If it would be helpful in your language, you could translate **became** to more clearly state that **these {things}** should be understood as **examples**. Alternate translation: “can be understood as” or “happened as examples” (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 it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “for it can be read in Exodus” or “For in the book of Exodus we read” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -1315,10 +1315,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 9 z4xf figs-explicit τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο 1 were destroyed by snakes Here Paul refers to a story found in [Numbers 21:5–6](../num/21/05.md). In this story, many Israelites “spoke against” or challenged their leaders and God himself. In response, God sent **snakes** that bit the Israelites, and many of the people died. 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 9 rhyb grammar-connect-logic-result καὶ 1 were destroyed by snakes Here, **and** introduces the result of the Israelites “putting” **the Lord to the test**. If your language does not use **and** to introduce a result, you can use a word or phrase that is more natural. Alternate translation: “and as a result” or “with the result that they” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 10 9 l5h4 figs-activepassive ὑπὸ τῶν ὄφεων ἀπώλλυντο 1 were destroyed by snakes If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **destroyed** rather than focusing on who or what does the “destroying.” If you must state who did the action, Paul implies that “God” did it by using **the snakes**. Alternate translation: “God used snakes to destroy them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 10 10 tdsy figs-explicit τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer Here Paul refers to a story found in [Numbers 16:41–50](../num/16/41.md) and perhaps also a story found in [Numbers 14:1–38](../num/14/01.md). In both of these stories, Israelites “grumble” or complain about how their leaders and God himself are leading them. In response, God sends a plague or kills Israelites who **grumbled**. 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]]) Num 16:41–50 +1CO 10 10 tdsy figs-explicit τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer Here Paul refers to a story found in [Numbers 16:41–50](../num/16/41.md) and perhaps also a story found in [Numbers 14:1–38](../num/14/01.md). In both of these stories, Israelites **grumbled** or complained about how their leaders and God himself are leading them. In response, God sends a plague or kills Israelites who **grumbled**. 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]]) Num 16:41–50 1CO 10 10 cz1e grammar-connect-logic-result καὶ 1 were destroyed by the destroyer Here, **and** introduces the result of the Israelites “grumbling.” If your language does not use **and** to introduce a result, you can use a word or phrase that is more natural. Alternate translation: “and as a result” or “with the result that they” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 10 10 i3q3 figs-activepassive ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **destroyed** rather than focusing on who or what does the “destroying.” If you must state who did the action, Paul implies that “God” did it by using **the destroyer**. Alternate translation: “God used the destroyer to destroy them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 10 10 h02d translate-unknown τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer Here, **destroyer** refers to an angelic messenger whom God sends to “destroy.” Sometimes, this angel is called “the Angel of Death.” The stories that Paul refers to do not explicitly mention **the destroyer**, but Paul understands **the destroyer** to be the one who acts out God’s judgment by bringing a plague and killing Israelites. If it would be helpful in your language, you could express **the destroyer** with a word or phrase that refers to a spiritual being that “destroys.” However, this spiritual being must be one whom God could send. Alternate translation: “the angel of death” or “a destroying angel” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 10 10 h02d translate-unknown τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer Here, **the destroyer** refers to an angelic messenger whom God sends to “destroy.” Sometimes, this angel is called “the Angel of Death.” The stories that Paul refers to do not explicitly mention **the destroyer**, but Paul understands **the destroyer** to be the one who acts out God’s judgment by bringing a plague and killing Israelites. If it would be helpful in your language, you could express **the destroyer** with a word or phrase that refers to a spiritual being that “destroys.” However, this spiritual being must be one whom God could send. Alternate translation: “the angel of death” or “a destroying angel” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 10 11 u1mp writing-pronouns ταῦτα 1 these things happened to them Here, **these {things}** refers back to what Paul has said about the Israelites in [10:7–10](../10/07.md). If it would be helpful in your language, you could translate **these {things}** to clarify what the phrase refers to. Alternate translation: “the events that I have mentioned” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 10 11 bxef translate-unknown τυπικῶς 1 these things happened to them Just as in [10:6](../10/06.md), **examples** here refers to how the stories about the Israelites function as **examples** or “illustrations” for the believers who hear or read those stories. If it would be helpful in your language, you could express **examples** with a comparable word or phrase and compare with how you translated “examples” in [10:6](../10/06.md). Alternate translation: “as patterns” or “as models” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 10 11 xlwp grammar-connect-words-phrases δὲ 2 these things happened to them Here, **but** introduces a further development. It does not contrast with the previous clause. If it would be helpful in your language, you could express the idea behind **but**with a word or phrase that introduces a further development. Alternate translation: “and” or “and then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) From 3c50e667283c21aa3e19b8bdd913f92a07b4a194 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:26:37 +0000 Subject: [PATCH 03/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fe12c3319d..dbac5b5ab5 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1327,7 +1327,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 11 wmp1 figs-metaphor εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν 1 as examples Here Paul speaks as if **the end of the ages** could **come** on somebody. By speaking as if **the end of the ages** were something that could **come**, Paul expresses the idea that he and the Corinthians are living during **the end of the ages**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “who live during the end of the ages” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 11 j3z1 figs-idiom εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν 1 the end of the ages Here, **the end of the ages** refers to the last period in the history of the world. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. If your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “to whom the end of the world is coming soon” or “on whom the end times have come” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 10 12 df2p figs-metaphor ἑστάναι…μὴ πέσῃ 1 does not fall Here someone who **stands** is someone who is strong and faithful when following Jesus. People who **fall** are those who fail to faithfully follow Jesus and whom God punishes, just like he punished the Israelites. “Standing” and “falling” physically represent the spiritual state of the person. If it would be helpful in your language, you could express **stands** and **fall** with a comparable metaphor or express the idea plainly. Alternate translation: “he has firm footing … he might not slip” or “he acts faithfully … he might not fail” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 10 12 hn4j figs-imperative βλεπέτω 1 does not fall Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using words such as “should” or “needs to.” Alternate translation: “he needs to be careful that” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 10 12 hn4j figs-imperative3p βλεπέτω 1 does not fall Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using words such as “should” or “needs to.” Alternate translation: “he needs to be careful that” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 10 12 s8yj figs-gendernotations ἑστάναι, βλεπέτω μὴ πέσῃ 1 does not fall Although **he** and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** and **him** with non gendered words or refer to both genders. Alternate translation: “he or she stands, let him or her be careful that he or she might not fall” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 10 13 a8vj grammar-connect-exceptions πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος 1 No temptation has overtaken you that is not common to all humanity If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only temptations that have seized you are those that are common to humanity” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 10 13 hc7q figs-personification πειρασμὸς ὑμᾶς οὐκ εἴληφεν 1 He will not let you be tempted beyond your ability Here, a **temptation** is spoken of as though it were a person who could “seize” someone. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: [[rc://en/ta/man/translate/figs-personification]]) From 38fa9b72dc02572da86ab31a8f23fe15ef5f0208 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:31:17 +0000 Subject: [PATCH 04/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 48 ++++++++++++++++++++++++------------------------ 1 file changed, 24 insertions(+), 24 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index dbac5b5ab5..f54bb84903 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -175,7 +175,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 1 31 paga figs-infostructure καθὼς γέγραπται, ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 If it would be unnatural in your language to put **just as it is written** before the quotation, you could put **just as it is written** at the end of the sentence. Alternate translation: “‘Let the one who boasts, boast in the Lord,’ just as it is written” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 1 31 ebvw writing-quotations καθὼς γέγραπται 1 In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet (see [Jeremiah 9:24](../jer/09/24.md)). If it would be helpful in your language, you could express this form with 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 pfa7 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Jeremiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 1 31 fym9 figs-imperative ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 Let the one who boasts, boast in the Lord Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 1 31 fym9 figs-imperative3p 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-imperative3p]]) 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 it would be helpful in your language, you could express **boast in the Lord** with 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\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/foolish]])\n\n### Power and weakness\n\nThroughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])\n\n### The Spirit\n\nPaul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the nonphysical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### The Mystery\n\nPaul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])\n\n## Important Figures of Speech in this Chapter\n\n### The deep things of God\n\nIn [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The rulers of this age\n\nIn [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])\n\n### Positive and negative uses of “wisdom”\n\nJust as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### First-person singular and plural\n\nPaul uses the first-person singular in [2:1–5](../02/01.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.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.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 2 1 pxmq grammar-connect-words-phrases κἀγὼ 1 Here, **And I** introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the gospel in weak and foolish ways. If it would be helpful in your language, you could express the idea behind this connection 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]]) @@ -351,7 +351,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 10 nw8f figs-infostructure ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα 1 The phrase **as a wise master builder** could describe: (1) the way in which Paul **laid a foundation**. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “I laid a foundation as a wise master builder” (2) the specific **grace** that God gave to Paul. Alternate translation: “to be a wise master builder, I laid a foundation” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 3 10 mpxl translate-unknown σοφὸς ἀρχιτέκτων 1 Here, **master builder** refers to the person who is in charge of an entire construction project, including designing it and making sure that the building is constructed according to the design. If it would be helpful in your language, you could express **master builder** with a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 3 10 mqb8 writing-pronouns ἄλλος…ἐποικοδομεῖ 1 Here, **another** refers to anyone who **is building {on}** the foundation, including Apollos. However, Paul does not mean to identify one specific person who **is building**. If your readers would not infer that **another** refers to any builder, you could use a word or phrase that identifies any person who does a specific task. Alternate translation: “other people are building on it” or “someone else is building on it” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 3 10 pwi7 figs-imperative ἕκαστος…βλεπέτω 1 another is building on it Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “each one should be careful” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 3 10 pwi7 figs-imperative3p ἕκαστος…βλεπέτω 1 another is building on it Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “each one should be careful” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 3 10 px9c writing-pronouns ἕκαστος 1 each man Here, **each one** refers to any person who **builds** on the **foundation**. If it would be helpful in your language, you could express **each one** with a word or phrase that identifies any person who falls into a certain category. Alternate translation: “every person who builds on it” or “each builder” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 3 10 krd6 figs-gendernotations ἐποικοδομεῖ 2 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he**by using a word that does not have gender, or you could use both genders. Alternate translation: “he or she builds on it” or “each one builds on it” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 11 m4j2 grammar-connect-logic-result γὰρ 1 Here, **for** introduces the reason why the people who build on the foundation should “be careful how” they build “on it” ([3:10](../03/10.md)). They need to “be careful” because what they build must match the only **foundation** that exists, which is **Jesus Christ**. If **for** would not indicate this connection in your language, you could express the idea with a word that gives a reason or basis for a command. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -391,7 +391,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 17 pc0d figs-exmetaphor εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός; ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 1 Here Paul finishes the metaphor about the temple that he began in [3:16](../03/16.md). He notes that, because God’s temple is **holy**, God will **destroy** anyone who **destroys** the temple. He then again repeats that the Corinthians **are** the temple. By speaking in this way, Paul wishes to remind everyone among the Corinthian believers that “destroying” the unity of the believers is like “destroying” the **temple**, and God will act in response to this like he would if someone “destroyed” his **temple**. If it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “If anyone desecrates God’s sacred shrine, God will punish that person. For the sacred shrine is holy, and you are God’s sacred shrine” or “If anyone divides the place of God’s presence, God will punish that person. For wherever God’s presence can be found is holy, and you are the place where God’s presence can be found” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) 1CO 3 17 pv8w grammar-connect-condition-hypothetical εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός 1 Here Paul uses **If** to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the consequence if someone does destroy God’s temple. If it would be helpful in your language, you could express this form by stating the **If** statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 3 17 vcuv writing-pronouns οἵτινές ἐστε ὑμεῖς 1 Here, **which** could refer to: (1) **the temple of God**. Alternate translation: “which temple you are” (2) **holy**. Alternate translation: “and you too are holy” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 3 18 glg8 figs-imperative μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω 1 Let no one deceive himself In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 3 18 glg8 figs-imperative3p μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω 1 Let no one deceive himself In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 3 18 s57s figs-gendernotations μηδεὶς ἑαυτὸν ἐξαπατάτω; εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. 1 Here, the words translated **himself**, **he**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **himself**, **he**, and **him**by using words that do not have gender, or you could use both genders. Alternate translation: “Let no one deceive himself or herself. If anyone among you thinks he or she is wise in this age, let him or her become a ‘fool,’ that he or she may become wise” or “Let no people deceive themselves. If any people among you think they are wise in this age, let them become ‘fools,’ that they may become wise” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 18 p3wi grammar-connect-condition-hypothetical εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω 1 in this age Here Paul uses **If** to introduce a true possibility. He means that a person might think that **he is wise**, or that person might not think this. He then specifies the consequence if someone does think that **he is wise**. If it would be helpful in your language, you could express this form by stating the **If** statement by using a relative clause. Alternate translation: “Let whoever among you thinks he is wise in this age become a ‘fool’” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 3 18 p53y ἐν τῷ αἰῶνι τούτῳ 1 Alternate translation: “according to the standards of this age” @@ -411,7 +411,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 20 ot38 figs-abstractnouns τοὺς διαλογισμοὺς τῶν σοφῶν 1 If your language does not use an abstract noun for the idea behind **reasonings**, you can express the idea by using a verb such as “reason” or “plan.” Alternate translation: “the things that the wise reason” or “the things that the wise plan” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 3 20 tlk9 figs-nominaladj τῶν σοφῶν 1 Paul is using the adjective **wise** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “of wise people” or “of those who are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 3 20 kz2u εἰσὶν μάταιοι 1 futile Alternate translation: “they will come to nothing” or “they are worthless” -1CO 3 21 molu figs-imperative μηδεὶς καυχάσθω ἐν ἀνθρώποις 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “no one should boast in men” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 3 21 molu figs-imperative3p μηδεὶς καυχάσθω ἐν ἀνθρώποις 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “no one should boast in men” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 3 21 xyti figs-idiom μηδεὶς καυχάσθω ἐν ἀνθρώποις 1 The phrase **boast in men** means that a person is boasting “about” humans. If it would be helpful in your language, you could express **boast in** with a word or phrase that clarifies that the “boasting” has **men** as its content. Alternate translation: “let no one boast about men” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 3 21 k9i3 figs-explicit ἐν ἀνθρώποις 1 The next verse makes it clear that here Paul specifically has leaders in mind. He wishes to tell the Corinthians that they should not boast about having a specific leader that they follow. If this meaning of **in men** would not be understood in your language, you could include some words that clarify that it refers to following leaders. Alternate translation: “in men that they follow” or “in men whose group they are part of” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 3 21 ogfq figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -425,7 +425,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 it would be helpful in your language, you could express the idea behind this form by using a phrase such as “belongs to” or a verb such as “includes.” Alternate translation: “Christ belongs to God” or “Christ is part of who God is” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 4 intro vg5z 0 # 1 Corinthians 4 General Notes

## Structure and Formatting

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

## Special Concepts in this Chapter

### Judgment

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

### Pride

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

### Word and power

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

## Important Figures of Speech in this Chapter

### Paul as father

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

### The spectacle

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

### Irony

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

### Rhetorical questions

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

## Other Possible Translation Difficulties in this Chapter

### “Not beyond what is written”

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

### Paul’s coming

In [4:18–21](../04/18.md), Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else. 1CO 4 1 nkda figs-explicitinfo οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς 1 If the form **In this manner let a man regard us: as** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “Let a man regard us as” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) -1CO 4 1 k1v5 figs-imperative ἡμᾶς λογιζέσθω ἄνθρωπος 1 Connecting Statement: Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “a man should regard us” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 4 1 k1v5 figs-imperative3p 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-imperative3p]]) 1CO 4 1 xt4u figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **man** with 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 it would be helpful in your language, you could express **man** with a form that indicates people in general in your language. Alternate translation: “everybody” or “any person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 4 1 px42 figs-exclusive ἡμᾶς 1 Here, **us** refers to Paul, Apollos, and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) @@ -774,10 +774,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 2 c3uq grammar-connect-words-phrases δὲ 1 But because Here, **But** introduces the qualifications Paul wishes to give for the statement in the previous verse: “{It is} good for a man not to touch a woman.” Paul wishes to give qualifications about whether that statement is from the Corinthians or is Paul’s own statement. Use a word or phrase in your culture that introduces qualifications to a claim. Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 2 fys4 figs-abstractnouns διὰ…τὰς πορνείας 1 But because of temptations for many immoral acts, each If your language does not use an abstract noun for the idea behind **immorality**, you can express the idea by using an adjective such as “immoral.” Alternate translation: “because people are immoral” or “because of immoral behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 2 ktqd figs-metonymy διὰ…τὰς πορνείας 1 Here, **because of immorality** refers to how people desire to commit **immorality** and do commit **immorality**. Paul does not refer to **immorality** in the abstract. If it would be helpful in your language, you could translate **immorality** with a word or phrase that refers to “temptation” or “behavior.” Alternate translation: “because of the temptation of immorality” or “because people act immorally” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 7 2 r822 figs-imperative ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω 1 Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “allow.” Alternate translation: “each man should have his own wife, and each woman should have her own husband” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 2 r822 figs-imperative3p ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω 1 Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “allow.” Alternate translation: “each man should have his own wife, and each woman should have her own husband” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 2 j4wc figs-idiom ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω 1 The phrases **have {his} own wife** and **have {her} own husband** refer primarily to the ongoing state of being married, which includes continuing to have sex. However, the idiom primarily emphasizes remaining in a state of marriage with one’s current spouse. If it would be helpful in your language, you could translate **have {his} own wife** and **have {her} own husband** with a comparable idiom or refer directly to staying married. Alternate translation: “let each man continue in marriage with his own wife, and let each woman continue in marriage with her own husband” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 7 3 he0c figs-genericnoun τῇ γυναικὶ ὁ ἀνὴρ…ἡ γυνὴ τῷ ἀνδρί 1 Here Paul refers to **the husband** and **the wife** in the singular, but he is speaking generically about any **husband** and **wife**. If your language does not use the singular form to refer to people in general, you can use a form that does refer generically to people in your language. Alternate translation: “each husband … to his wife … each wife … to her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 7 3 xv9s figs-imperative ὁ ἀνὴρ…ἀποδιδότω 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “A husband should give” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 3 xv9s figs-imperative3p ὁ ἀνὴρ…ἀποδιδότω 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “A husband should give” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 3 mj8l figs-euphemism τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω 1 sexual rights Here Paul uses **duty** to refer to married couples having sex. He uses this word to be polite and also because he wishes to emphasize that having sex is an obligation for married couples. If it would be helpful in your language, you could express **duty** with a comparable euphemism or refer directly to how married couples “should” have sex. Alternate translation: “Let the husband fulfill his sexual obligations to the wife” (See: [[rc://en/ta/man/translate/figs-euphemism]]) 1CO 7 3 vhv1 figs-ellipsis ὁμοίως…καὶ ἡ γυνὴ τῷ ἀνδρί 1 likewise the wife to her husband Here Paul omits some words that may be required in your language to make a full sentence. You could supply words from the first half of the verse to complete the thought. Alternate translation: “likewise let the wife also give to the husband the duty” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 7 4 px2s figs-genericnoun ἡ γυνὴ…ὁ ἀνήρ…ὁ ἀνὴρ…ἡ γυνή 1 Just as in [7:3](../07/03.md), Paul here refers to **the husband** and **the wife** in the singular, but he is speaking generically about any **husband** and **wife**. If your language does not use the singular form to refer to people in general, you can use a form that does refer generically to people in your language. Alternate translation: “each wife … her husband does … each husband … his wife does” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) @@ -810,7 +810,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 8 r27x figs-explicit μείνωσιν ὡς κἀγώ 1 it is good Just as in [7:7](../07/07.md), Paul again assumes that his readers know that he is unmarried. When Paul says that it is good for **the unmarried** and **the widows** to **remain as I also am**, he is referring to how he is unmarried. If it would be helpful in your language, you could translate **remain as I also am** by including the fact that Paul is not married. Alternate translation: “remain without a spouse, as I also am” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 7 9 o4j5 grammar-connect-condition-hypothetical εἰ…οὐκ ἐνκρατεύονται, γαμησάτωσαν 1 Here Paul uses **if** to introduce a true possibility. He means that people might **have self-control** or they might not. Here he gives instructions for if they **do not have self-control**. If it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause. Alternate translation: “whoever does not have self-control should marry” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 7 9 bxa2 figs-abstractnouns οὐκ ἐνκρατεύονται 1 If your language does not use an abstract noun for the idea behind **self-control**, you can express the idea by using an adjective such as “self-controlled” or a verbal phrase such as “control themselves.” Alternate translation: “they are not self-controlled” or “they do not control themselves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 7 9 jy8g figs-imperative γαμησάτωσαν 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 “let” or “should,” as the ULT does. Alternate translation: “let them marry” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 9 jy8g figs-imperative3p γαμησάτωσαν 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 “let” or “should,” as the ULT does. Alternate translation: “let them marry” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 9 ty79 figs-metaphor πυροῦσθαι 1 to burn with desire Here, **to burn** is a way to refer to sexual desire. Paul uses **burn** because he represents the desire as hard to fight and as something that consumes a person like fire consumes a building. If it would be helpful in your language, you could express the idea behind this figure of speech with a comparable metaphor or by including a reference to sexual desire. Alternate translation: “to burn with desire” or “to lust after someone” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 10 gxni figs-nominaladj τοῖς…γεγαμηκόσιν 1 Paul is using the adjective **married** 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 **married** with a noun phrase or a relative clause. Alternate translation: “to those who are married” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) 1CO 7 10 zwgk grammar-connect-logic-contrast οὐκ ἐγὼ, ἀλλὰ ὁ Κύριος 1 Here Paul clarifies that he is not the authority behind this command. It is **the Lord** who is the authority here. Paul specifically has in mind what **the Lord** said about marriage and divorce while he was on earth (see [Mark 10:5–12](../mrk/10/05.md)). If it would be helpful in your language, you could translate **not I, but the Lord** either by identifying that it is not Paul “alone” who gives the command, or by clarifying that Paul is referring to what **the Lord** said. Alternate translation: “not I alone, but the Lord also” or “and here I refer to what the Lord said” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) @@ -822,17 +822,17 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 11 pqr9 grammar-connect-condition-hypothetical ἐὰν δὲ καὶ χωρισθῇ, μενέτω 1 Here Paul uses **even if** to introduce a true possibility. He means that a wife **might be separated**, or she might not. He then specifies the result if **she** is **separated**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or with a relative clause. Alternate translation: “but let whichever wife might be separated remain” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 7 11 phpw figs-activepassive χωρισθῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife” who is **separated**, rather than focusing on the person doing the “separating.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “she separates” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 11 lj79 figs-ellipsis χωρισθῇ 1 Here Paul omits some words that might be needed in your language to make a complete thought. Paul omits them because he already used them in [7:10](../07/10.md) and he assumes his audience will infer them from there. If you need to include these words, you could insert the words “from her husband.” Alternate translation: “she might be separated from her husband” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 7 11 tvo2 figs-imperative μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω 1 Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “must.” Alternate translation: “she must remain unmarried, or she must be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 11 tvo2 figs-imperative3p μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω 1 Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “must.” Alternate translation: “she must remain unmarried, or she must be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 11 lxf7 figs-activepassive τῷ ἀνδρὶ καταλλαγήτω 1 be reconciled to her husband If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is **reconciled**, rather than focusing on the person doing the “reconciling.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “let her reconcile with the husband” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 11 k7ju ἄνδρα γυναῖκα μὴ ἀφιέναι 1 Alternate translation: “a husband should not divorce a wife” 1CO 7 12 k9yd τοῖς…λοιποῖς 1 agrees Here, **the rest** could refer to: (1) people in situations other than those already named, particularly those who are married to an unbelieving spouse. Alternate translation: “to the rest of those who are married” (2) everything else Paul is about to say. Alternate translation: “about other situations” 1CO 7 12 xn88 grammar-connect-logic-contrast ἐγώ, οὐχ ὁ Κύριος 1 Here, **I, not the Lord** is the opposite of what Paul said in [7:10](../07/10.md). Paul wishes to clarify that he is the authority behind this command. Of course, **the Lord** made him an apostle and gave him authority, but he wants the Corinthians to know that he is speaking out of that authority here, and he is not referring to what **the Lord** said while he was on earth. If it would be helpful in your language, you could translate **I, not the Lord** either by identifying that it is Paul alone who gives the command, or by clarifying that **the Lord** did not say anything about this topic. Alternate translation: “I alone” or “on my own authority, since the Lord did not speak about this topic” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) 1CO 7 12 rrfp grammar-connect-condition-hypothetical εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ’ αὐτοῦ, μὴ ἀφιέτω 1 Here Paul uses **if** to introduce a true possibility. He means that a **brother** might have **an unbelieving wife**, and she might agree **to live with him**, or this situation might not happen. He then specifies the result if this situation does happen. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any brother who has an unbelieving wife who agrees to live with him not divorce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 7 12 ae1u figs-idiom οἰκεῖν μετ’ αὐτοῦ 1 Here, **to live with him** refers to staying married. If it would be helpful in your language, you could express **to live with him** with a comparable idiom that refers to staying married. Alternate translation: “to stay with him” or “to remain married to him” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 7 12 jej3 figs-imperative μὴ ἀφιέτω αὐτήν 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: “he must not divorce her” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 12 jej3 figs-imperative3p μὴ ἀφιέτω αὐτήν 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: “he must not divorce her” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 13 gtxx grammar-connect-condition-hypothetical γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ’ αὐτῆς, μὴ ἀφιέτω 1 Here Paul uses **if** to introduce a true possibility. He means that a **woman** might have **an unbelieving husband**, and he might agree **to live with her**, or this situation might not happen. He then specifies the result if this situation does happen. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any woman who has an unbelieving husband who agrees to live with her not divorce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 7 13 q39l figs-idiom οἰκεῖν μετ’ αὐτῆς 1 Here, **to live with her** refers to staying married. If it would be helpful in your language, you could express **to live with her** with 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 13 fsbq figs-imperative3p 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-imperative3p]]) 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 it would be helpful in your language, you could express **For** with 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 it would be helpful in your language, you could express **wife** and **husband** with 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **sanctified** rather than the person doing the “sanctifying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God sanctifies the unbelieving husband through the wife, and God sanctifies the unbelieving wife through the brother” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -846,7 +846,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 15 qjmw figs-idiom εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω 1 Here, **departs** refers to ending the marriage, that is, leaving the spouse. The phrase **let him go** refers to allowing the spouse to break the marriage or leave. If these words would not refer to breaking a marriage or getting divorced in your language, you could use a comparable expression. Alternate translation: “if the unbeliever wants a divorce, let him divorce you” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 7 15 t5tf figs-gendernotations ὁ ἄπιστος…χωριζέσθω 1 Although **him** is masculine, Paul is using it to refer back to **the unbeliever**, which could refer to either a man or a woman. If it would be helpful in your language, you could express **him** with a non gendered word or refer to both genders. Alternate translation: “the unbeliever … let him or her go” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 15 uefj figs-genericnoun ὁ ἄπιστος…ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ 1 Here Paul is speaking of unbelievers, brothers, and sisters in general and not of just one **unbeliever**, **brother**, or **sister**. If it would be helpful in your language, you could express these words with a comparable way to refer generically to unbelievers, brothers, and sisters. Alternate translation: “one of the unbelievers … the brother or the sister involved” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 7 15 h9qc figs-imperative χωριζέσθω 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “allow.” Alternate translation: “allow him to go” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 15 h9qc figs-imperative3p χωριζέσθω 1 Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “allow.” Alternate translation: “allow him to go” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 15 jef4 figs-metaphor οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ 1 In such cases, the brother or sister is not bound to their vows Here, **bound** could refer to: (1) the marriage with an unbelieving spouse. Paul is saying that the **brother or the sister** does not need to try to preserve the marriage. They are not **bound** to the unbeliever but can accept the divorce. Alternate translation: “the brother or the sister is not bound to the unbeliever” (2) the rules that Paul laid out for staying with a spouse in [7:10–13](../07/10.md). Paul is saying that **the brother or the sister** does not have to follow those rules about staying with a spouse, and perhaps he is even saying that they can marry someone else. Alternate translation: “the brother or the sister is not bound to remain unmarried” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 15 v76o figs-explicit ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ 1 In such cases, the brother or sister is not bound to their vows Here Paul uses **brother** and **sister** to identify the people involved as believers of both genders. The people he refers to are **brother** and **sister** of the Corinthian believers, not of the **unbeliever**. Rather, **the brother or the sister** is married to the **unbeliever**. If it would be helpful in your language, you could express **the brother or the sister** with a word or phrase that refers to believing husbands and wives. Alternate translation: “the believing husband or wife” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 7 15 q6k2 figs-activepassive οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **not bound** rather than focusing on what does the “binding.” If you must state who does the action, Paul implies that “the marriage” does not bind the **brother** or **sister**. Alternate translation: “the brother or the sister is free” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -862,7 +862,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 17 l5lu figs-infostructure ἑκάστῳ ὡς ἐμέρισεν ὁ Κύριος, ἕκαστον ὡς κέκληκεν ὁ Θεός, οὕτως περιπατείτω 1 each one If your language would state the command to **walk** before explaining how to **walk**, you could rearrange these clauses so that they read more naturally. Alternate translation: “let each one walk as the Lord has assigned to each one, as God has called each one” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 7 17 ya76 figs-ellipsis ὡς ἐμέρισεν ὁ Κύριος 1 each one Here Paul omits some words that might be needed in your language to make a complete sentence. If necessary, you could include what it is that **the Lord has assigned** by using a word such as “task” or “position.” Alternate translation: “as the Lord has assigned a position” or “as the Lord has assigned a task” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 7 17 hl43 figs-metaphor περιπατείτω 1 each one Paul speaks of behavior in life as if it were “walking.” If **let him walk** would not be understood as a description of a person’s way of life in your language, you could express the idea plainly 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 c7b9 figs-imperative3p 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-imperative3p]]) 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 it would be helpful in your language, you could express the idea behind **he**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]]) @@ -870,7 +870,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “Did God call 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **circumcised** rather than focusing on the person doing the “circumcising.” If you must state who does the action, you can 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 can 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 imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 18 cejz figs-imperative3p μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **uncircumcised** or **circumcised** rather than the person doing the “uncircumcising” or “circumcising.” If you must state who does the action, you can 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 it would be helpful in your language, you could express this question with 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 can express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -884,12 +884,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 20 ssaq ἐν τῇ κλήσει ᾗ ἐκλήθη 1 General Information: Alternate translation: “in the calling which God gave to him” or “in his own calling from God” 1CO 7 20 yy8l figs-gendernotations ἐκλήθη…μενέτω 1 General Information: Here, the words translated **he** and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he** and **him**by using words that do not have gender, or you could use both genders. Alternate translation: “he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 20 hsz1 figs-activepassive ἐκλήθη 1 in the calling … he should remain If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 7 20 s3mh figs-imperative μενέτω 1 in the calling … he should remain Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 20 s3mh figs-imperative3p μενέτω 1 in the calling … he should remain Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 20 hrqk figs-metaphor ἐν ταύτῃ μενέτω 1 in the calling … he should remain Here, **remain in** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God **called** them. If it would be helpful in your language, you could express the idea behind **remain in** plainly or with a comparable metaphor. Alternate translation: “let him live his life in that” or “let him be content in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 21 ag5a figs-yousingular ἐκλήθης…σοι…δύνασαι 1 Were you … called you? Do not be … you can become Here Paul addresses each individual person within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 7 21 nli9 figs-rquestion δοῦλος ἐκλήθης? μή σοι μελέτω 1 Were you a slave when God called you? Do not be concerned Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the command that follows applies to them. If it would be helpful in your language, you could express this question with 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **called**, rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “Did God call you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -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-imperative3p 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-imperative3p]]) 1CO 7 21 y02l grammar-connect-condition-hypothetical 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 it would be helpful in your language, you could express this form by stating 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/grammar-connect-condition-hypothetical]]) 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 it would be helpful 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]]) @@ -906,7 +906,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 24 yrp9 ἐν ᾧ ἐκλήθη 1 Brothers Alternate translation: “in that which God gave to him” or “in what he received from God” 1CO 7 24 qu1l figs-gendernotations ἐκλήθη, ἀδελφοί…μενέτω 1 Brothers Although **Brothers**, **he**, and **him** are masculine, Paul is using these words to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **Brothers**, **he**, and **him** with non gendered words or refer to both genders. Alternate translation: “Brothers and sisters … he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 24 c83e figs-activepassive ἐκλήθη 1 was called If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 7 24 ghrk figs-imperative μενέτω 1 was called Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 24 ghrk figs-imperative3p μενέτω 1 was called Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 24 wix0 figs-metaphor ἐν τούτῳ μενέτω παρὰ Θεῷ 1 was called Here, **remain with God in that** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situations. Instead, they should serve God in the situations in which God called them. If it would be helpful in your language, you could express the idea behind **remain with God in that** plainly or with a comparable metaphor. Alternate translation: “let him live his life with God in that” or “let him be content serving God in that” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 7 25 ag3x grammar-connect-words-phrases περὶ δὲ 1 Now concerning those who never married, I have no commandment from the Lord Just as in [7:1](../07/01.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 25 f71a translate-unknown ἐπιταγὴν Κυρίου οὐκ ἔχω 1 Now concerning those who never married, I have no commandment from the Lord Here Paul wishes to clarify that he is speaking out of the authority that he has as an apostle. He is not referring to anything that the Lord said while he was on earth, unlike what Paul did in [7:10](../07/10.md). If it would be helpful in your language, you could express **I do not have a command of {the} Lord** with the language of “authority” or “quotation.” Alternate translation: “I do not quote from the Lord” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -993,8 +993,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 36 m0hq writing-pronouns ὑπέρακμος καὶ οὕτως ὀφείλει γίνεσθαι…ποιείτω 1 his virgin Here, **it** could refer to: (1) what Paul is about to say, which is **he should do what he wants**. Alternate translation: “is beyond the age of marriage—then this is how it must be: he should do” (2) the necessity of getting married. Alternate translation: “is beyond the age of marriage and it seems necessary to marry—he should do” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 36 wfea writing-pronouns ὃ θέλει ποιείτω 1 his virgin Here, **he** could refer to: (1) the fiancé, who wants to get married. Alternate translation: “the fiancé should do what he wants” (2) the father, who wants his daughter to get married. Alternate translation: “the father should do what he wants” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 36 pyh7 figs-explicit ὃ θέλει ποιείτω 1 let them marry Here, **what he wants** could refer to: (1) how the fiancé wants to get married and have sex. Alternate translation: “he should get married as he wants to” (2) how the father wants his daughter to get married. Alternate translation: “he should give her in marriage as he wants to” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 7 36 ugk2 figs-imperative ποιείτω 1 let them marry Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “let.” Alternate translation: “let him do” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 7 36 j6lc figs-imperative γαμείτωσαν 1 let them marry Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “can.” Alternate translation: “they can marry” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 7 36 ugk2 figs-imperative3p ποιείτω 1 let them marry Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “let.” Alternate translation: “let him do” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) +1CO 7 36 j6lc figs-imperative3p γαμείτωσαν 1 let them marry Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “can.” Alternate translation: “they can marry” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 7 36 wdj5 writing-pronouns γαμείτωσαν 1 let them marry Here, **them** identifies the man and the woman who are getting married. This fits with both the fiancé interpretation and the father interpretation. Alternate translation: “let the man and the woman marry” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 37 ta66 0 But if he is standing firm in his heart Much like the previous verse ([7:36](../07/36.md)), this verse has two primary interpretations: (1) the fiancé interpretation, which suggests that the verse is about a man who is engaged to marry a woman. In this case, Paul is saying that the man who decides not to marry his fiancée does **well**. (2) the father interpretation, which suggests that the verse is about a father who has a daughter. In this case, Paul is saying that the father who decides to keep his daughter from marrying does **well**. In the notes that follow, I will identify any choices that specifically match with these two major options. Follow the interpretation that you chose in the last verse. 1CO 7 37 nm99 figs-metaphor ὃς…ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος 1 But if he is standing firm in his heart Here Paul speaks as if a person’s **heart** were a place in which he or she could “stand firm.” By speaking in this way, Paul means that the person will not change what they have decided in his or her **heart**. It is as if they are standing **firm** in a specific location. If it would be helpful in your language, you could express the idea behind this figure of speech plainly or with a comparable metaphor. Alternate translation: “the one who settles on a decision” or “the one who firmly decides” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -1381,7 +1381,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 23 jm4k οὐ πάντα -1 not everything is beneficial Alternate translation: “only some things … only some things” 1CO 10 23 adry figs-explicit συμφέρει…οἰκοδομεῖ 1 not everything is beneficial Here Paul does not say to whom everything is not **beneficial** and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “are beneficial to others … build others up” (2) the person or people who say that **All things are lawful**. Alternate translation: “are beneficial for you … build you up” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 10 23 ex6z figs-metaphor οὐ πάντα οἰκοδομεῖ 1 not everything builds people up Just as in [8:1](../08/01.md), Paul here speaks as if believers were a building that one could **build up**. With this metaphor, he emphasizes that only some things help believers become stronger and more mature, just like building a house makes it strong and complete. If it would be helpful in your language, you could express the idea behind this figure of speech plainly or with a comparable metaphor. Alternate translation: “not all things enable believers to grow” or “not all things edify” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 10 24 bpf8 figs-imperative μηδεὶς…ζητείτω 1 not everything builds people up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 10 24 bpf8 figs-imperative3p μηδεὶς…ζητείτω 1 not everything builds people up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 10 24 i6ek figs-gendernotations ἑαυτοῦ 1 not everything builds people up Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **his**by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 10 24 mcwj figs-possession τὸ ἑαυτοῦ…ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up Here Paul speaks of a **good** that belongs to oneself or to another person. By this, he refers to what is **good** for oneself or for **the other person**. If your language does not use the possessive form to express that idea, you can clarify that the **good** is “for” somebody. Alternate translation: “what is good for himself, but what is good for the other person” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 10 24 pn70 figs-ellipsis ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the verse. Alternate translation: “but let each person seek the good of the other person” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -1461,12 +1461,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 5 e1pz figs-activepassive τῇ ἐξυρημένῃ 1 as if her head were shaved If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **shaved** rather than focusing on the person doing the “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “as someone shaving her head” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 6 wamj grammar-connect-condition-hypothetical εἰ 1 If it is disgraceful for a woman Here Paul uses **if** to introduce a true possibility. He means that **a woman** might **cover her head**, or she might not. He specifies the result for if the **woman does not cover her head**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 11 6 lac8 figs-explicit οὐ κατακαλύπτεται…κατακαλυπτέσθω 1 If it is disgraceful for a woman Just as in [11:5](../11/05.md), **not** “covering” the **head** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “does not wear a cloth on her head … let her wear a cloth on her head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “loosens her hair … let her bind up her hair” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 6 ahln figs-imperative καὶ κειράσθω 1 If it is disgraceful for a woman 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 “needs to.” Alternate translation: “her hair also needs to be cut off” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 11 6 ahln figs-imperative3p καὶ κειράσθω 1 If it is disgraceful for a woman 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 “needs to.” Alternate translation: “her hair also needs to be cut off” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 6 i9ou figs-activepassive καὶ κειράσθω 1 If it is disgraceful for a woman If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair**, which is **cut off**, rather than focusing on the person doing the “cutting.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “let a person cut her hair off also” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 6 s4r5 grammar-connect-condition-fact εἰ 2 If it is disgraceful for a woman Paul is speaking as if this was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “because it is” or “since it is” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 11 6 lqlu figs-doublet τὸ κείρασθαι ἢ ξυρᾶσθαι 1 If it is disgraceful for a woman Here, **to have her hair cut off** refers to how **hair** is trimmed or cut much shorter. The phrase **to be shaved** refers to how **hair** can be cut so short that it is no longer visible. If your language has separate words for these two actions, you could use them here. If your language has only one word for cutting **hair** short, you could use just one word here. Alternate translation: “to have her hair cut short” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 6 pflq figs-activepassive τὸ κείρασθαι ἢ ξυρᾶσθαι 1 If it is disgraceful for a woman If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair** that is **cut off** or **shaved** rather than focusing on the person doing the “cutting” or “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “to have someone cut her hair off or to shave her” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 11 6 od1s figs-imperative κατακαλυπτέσθω 1 If it is disgraceful for a woman 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 “needs to.” Alternate translation: “she needs to cover her head” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 11 6 od1s figs-imperative3p κατακαλυπτέσθω 1 If it is disgraceful for a woman 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 “needs to.” Alternate translation: “she needs to cover her head” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 7 endt grammar-connect-words-phrases γὰρ 1 should not have his head covered Here, **For** introduces further reasons why what Paul has argued about “covering heads” is true. If it would be helpful in your language, you could leave **For** untranslated or use a word or phrase that introduces further reasons. Alternate translation: “Here are more reasons why” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 11 7 cycr οὐκ ὀφείλει 1 should not have his head covered This could indicate that the **man**: (1) should not **cover his head**. Alternate translation: “must not” (2) is not required to **cover his head**, but he can do what he wants to do. Alternate translation: “is under no obligation” 1CO 11 7 aa4r figs-explicit κατακαλύπτεσθαι τὴν κεφαλήν 1 should not have his head covered Here, **to cover his head** refers to using a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “have a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1580,7 +1580,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 27 d7ad figs-metonymy τὸ ποτήριον 1 eats the bread or drinks the cup of the Lord Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in the **cup**. Alternate translation: “what is in the cup” or “the wine” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 11 27 z6en figs-explicit ἀναξίως 1 eats the bread or drinks the cup of the Lord Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If it would be helpful in your language, you could express **in an unworthy manner** with a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 27 d51p figs-idiom ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου 1 eats the bread or drinks the cup of the Lord Here, **guilty of** could introduce: (1) what the person is **guilty of** doing. Here, that could be “profaning” or “dishonoring” the **body and the blood of the Lord**, or it could be participating in killing **the Lord**, which his **body** and **blood** signifies. Alternate translation: “guilty of dishonoring the body and the blood of the Lord” or “guilty of spilling the Lord’s blood and piercing his body” (2) whom the person has wronged. Here, that would be **the Lord** himself, particularly as he offered his **body** and **blood**. Alternate translation: “guilty of sinning against the Lord in his body and blood” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 11 28 mwzr figs-imperative δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. 1 examine In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 11 28 mwzr figs-imperative3p δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. 1 examine In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If it would be helpful in your language, you could express the idea behind these wordsby using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 28 ih78 figs-infostructure οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω 1 examine Here, **in this way** introduces both **let him eat** and **let him drink**. If it would be helpful in your language, you could combine **let him drink** and the earlier command, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 11 28 hzac figs-idiom ἐκ τοῦ ἄρτου ἐσθιέτω 1 examine Here, to **eat from** something means to **eat** some of that thing. If it would be helpful in your language, you could express **eat from** with a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -1603,7 +1603,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 33 nky5 figs-explicit ἀλλήλους ἐκδέχεσθε 1 wait for one another Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring one’s own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 34 zowl grammar-connect-condition-hypothetical εἴ 1 let him eat at home Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 11 34 aw3r figs-explicit εἴ τις πεινᾷ 1 let him eat at home Here, being **hungry** indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be **hungry** enough that they are not waiting for everyone to receive food, or they could be **hungry** for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated [11:21](../11/21.md) and [33](../11/33.md). Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 34 v2uh figs-imperative ἐν οἴκῳ ἐσθιέτω 1 let him eat at home Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 11 34 v2uh figs-imperative3p ἐν οἴκῳ ἐσθιέτω 1 let him eat at home Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 34 jjqd figs-gendernotations ἐσθιέτω 1 let him eat at home Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** with a non gendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 34 x1l8 grammar-connect-logic-result εἰς κρίμα 1 not be for judgment Here, **for judgment** indicates what will happen if the Corinthians do not obey Paul’s instruction to **eat at home**. It does not indicate why the Corinthians are “coming together.” If it would be helpful in your language, you could express **for judgment** with a word or phrase that more clearly introduces a result. Alternate translation: “with judgment as the result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 11 34 ti9q figs-abstractnouns εἰς κρίμα 1 not be for judgment If your language does not use an abstract noun for the idea behind **judgment**, you can express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 6aea0ebf4563942ec3e2b26fc65222d6bc54bc3c Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:33:16 +0000 Subject: [PATCH 05/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 32 ++++++++++++++++---------------- 1 file changed, 16 insertions(+), 16 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f54bb84903..e674b51671 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1897,7 +1897,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 12 f6vn figs-idiom ζητεῖτε ἵνα περισσεύητε 1 try to excel in the gifts that build up the church Here, **seek that you would abound** refers to desiring to have more of something. If it would be helpful in your language, you could express this construction with a comparable phrase that indicates a desire to have or do more. Alternate translation: “desire to overflow with them” or “endeavor to gain more of them” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 12 di2n figs-possession πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας 1 try to excel in the gifts that build up the church Here Paul uses the possession form to speak about **building up** that affects the **church**. If it would be helpful in your language, you could express the idea behind this form by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you could build up the church” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 12 j1h7 figs-metaphor τὴν οἰκοδομὴν 1 try to excel in the gifts that build up the church Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 14 13 dsve figs-imperative ὁ λαλῶν γλώσσῃ, προσευχέσθω 1 interpret Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 13 dsve figs-imperative ὁ λαλῶν γλώσσῃ, προσευχέσθω 1 interpret Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 13 j87g figs-genericnoun ὁ λαλῶν γλώσσῃ 1 interpret Paul is speaking of people “who speak in tongues” in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 14 13 yjos figs-ellipsis διερμηνεύῃ 1 interpret Here Paul omits what the person is going to **interpret** since he already stated it in the previous clause (**a tongue**). If you need to specify what the person will **interpret**, you could include a reference to the **tongue** here. Alternate translation: “he might interpret it” or “he might interpret what he said in the tongue” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 13 a378 figs-gendernotations διερμηνεύῃ 1 interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a non gendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) @@ -1976,34 +1976,34 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If it would be helpful in your language, you could express why Paul repeats **has** with another form that indicates that any person might have any of these things. Alternate translation: “has a psalm or a teaching or a revelation or a tongue or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 26 qsx0 figs-abstractnouns ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you can express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 26 dy8d figs-explicit ἑρμηνίαν 1 What is tp be then, brothers? Here, just as in [12:10](../12/10.md), **interpretation** refers specifically to interpreting **a tongue**. If it would be helpful in your language, you could state explicitly that the **interpretation** is about is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 26 xzz2 figs-imperative πάντα πρὸς οἰκοδομὴν γινέσθω 1 interpretation Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 26 xzz2 figs-imperative3p πάντα πρὸς οἰκοδομὴν γινέσθω 1 interpretation Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 26 fnba figs-metaphor οἰκοδομὴν 1 interpretation Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [14:12](../14/12.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 26 jvgw figs-explicit πρὸς οἰκοδομὴν 1 interpretation Here the Corinthians would have understood Paul to mean that the **building up** applies to other believers. If your readers would not infer this, you could state it explicitly. Alternate translation: “for building up believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 27 u8ew grammar-connect-condition-fact εἴτε 1 and each one in turn Paul is speaking as if someone “speaking” **in a tongue** was a hypothetical possibility, but he knows that someone often does “speak” **in a tongue**. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you can express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 27 gqdr figs-ellipsis κατὰ 1 and each one in turn Here Paul omits some words that may be required in your language to make a complete thought. English needs these words, so the ULT has supplied them in brackets. If your language also needs these words, you could use these or similar ones. Alternate translation: “this should be done by” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 14 27 qhl3 figs-explicit κατὰ δύο ἢ τὸ πλεῖστον τρεῖς 1 and each one in turn Paul does not explicitly state in what situation only **two or at most three** believers should speak **in a tongue**. The Corinthians would have understood him to be speaking about each time the believers gathered to worship God (see the expression “in the church” in [14:28](../14/28.md)). Paul does not mean that only **two or most three** people can ever speak in tongues. If it would be helpful in your language, you could express what situation Paul is speaking about more explicitly. Alternate translation: “it should be by two or at most three every time you gather together” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 27 wc1z figs-idiom ἀνὰ μέρος 1 and each one in turn Here, **in turn** means that people do something one after the other or in order. If it would be helpful in your language, you could express **in turn** with a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “successively” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 14 27 njmu figs-imperative εἷς διερμηνευέτω 1 and each one in turn 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 “let.” Alternate translation: “one should interpret” or “let one interpret” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 27 njmu figs-imperative3p εἷς διερμηνευέτω 1 and each one in turn 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 “let.” Alternate translation: “one should interpret” or “let one interpret” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 27 vvge figs-extrainfo εἷς 1 and each one in turn Here Paul does not indicate whether **one** is one of the people who is speaking **in a tongue** or if it is someone else. It is likely that Paul thinks that both options are acceptable. If possible, you should translate **one** in such a way that it could refer to one of the people speaking **in a tongue** or to someone else. Alternate translation: “somebody” or “one person” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 27 ari2 figs-explicit διερμηνευέτω 1 must interpret Here, just as in [14:26](../14/26.md), **interpret** refers specifically to interpreting a **tongue**. If it would be helpful in your language, you could state explicitly that the person should **interpret** the **tongue**. Alternate translation: “must interpret the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 rlag grammar-connect-condition-fact ἐὰν 1 must interpret Much like in [14:27](../14/27.md), Paul is speaking as if **an interpreter** not being present was a hypothetical possibility, but he knows that sometimes this is true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you can express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 28 bkc6 figs-explicit διερμηνευτής 1 must interpret Here, much like in [14:26–27](../14/26.md), **interpreter** refers specifically to someone who can interpret a tongue. If it would be helpful in your language, you could state explicitly that the **interpreter** is the person who “interprets” the tongue. Alternate translation: “an interpreter for the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 znt9 figs-extrainfo μὴ ᾖ διερμηνευτής 1 must interpret Just as in [14:27](../14/27.md), the **interpreter** could be someone who speaks in tongues or some other person. If possible, you should translate **an interpreter** in such a way that it could refer to one of the people speaking in a tongue or to someone else. Alternate translation: “no one can interpret” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 28 u0ia figs-gendernotations σιγάτω…ἑαυτῷ…λαλείτω 1 must interpret Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** and **himself** with non gendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 28 c2wj figs-imperative σιγάτω…λαλείτω 1 must interpret Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 28 c2wj figs-imperative3p σιγάτω…λαλείτω 1 must interpret Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 28 nzye figs-explicit σιγάτω…λαλείτω 1 must interpret Here, **let him be silent** and **let him speak** refer specifically to speaking in “tongues.” They do not refer in general to any speaking **in church**. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “let him not speak the tongue … let him speak the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 pqky figs-metaphor ἐν ἐκκλησίᾳ 1 must interpret Here, just as in [14:19](../14/19.md), **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If it would be helpful in your language, you could express **in the church** by clarifying that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 28 fl59 figs-idiom ἑαυτῷ…καὶ τῷ Θεῷ 1 must interpret Here, **to himself and to God** could refer to: (1) how the person should keep the “tongue” between **himself** and **God**. In other words, the only people who experience the “tongue” are the person speaking it and God. This would mean that the person speaking the “tongue” says words in their head or very quietly. Alternate translation: “in his mind to God” or “quietly to God” (2) how the person should speak the “tongue” after the meeting is over and “he” is by **himself**. In this way, only the person who speaks the “tongue” and **God** hear it. Alternate translation: “to God when he is by himself” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 14 29 x2fd grammar-connect-words-phrases δὲ 1 Let two or three prophets speak Here, **But** introduces similar instructions about a new topic (prophecy). If it would be helpful in your language, you could express **But** with a word or phrase that introduces a related topic. Alternate translation: “In the same way,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 14 29 a9iz figs-explicit προφῆται…δύο ἢ τρεῖς λαλείτωσαν 1 Let two or three prophets speak Paul does not explicitly state in what situation **two or three prophets** should **speak**. He does not mean that only **two or three** prophets can ever speak. He could be speaking about: (1) each time the believers gathered to worship God. Alternate translation: “let two or three prophets speak every time you gather together” (2) the periods between when **the others evaluate**. In this case, **two or three prophets** can speak before the evaluation happens. Alternate translation: “let two or three prophets speak consecutively” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 29 kw3u figs-explicit δύο ἢ τρεῖς 1 Let two or three prophets speak Here, **two or three** does not restrict the number of prophets to only those two numbers. Rather, Paul uses **two or three** to give a general idea of how many **prophets** should **speak** when believers gather for worship. If it would be helpful in your language, you could translate **two or three** by including a word or phrase that indicates that Paul is giving examples or rough estimates. Alternate translation: “roughly two or three” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 29 u33q figs-imperative προφῆται…δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν 1 Let two or three prophets speak In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “two or three prophets must speak, and the others must evaluate” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 29 u33q figs-imperative3p προφῆται…δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν 1 Let two or three prophets speak In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “two or three prophets must speak, and the others must evaluate” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 29 qdb8 writing-pronouns οἱ ἄλλοι 1 Let two or three prophets speak Here, **the others** could refer to: (1) all the believers who are not prophesying. Alternate translation: “the rest of the believers” (2) all the prophets who are not prophesying. Alternate translation: “the other prophets” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 29 dsmv figs-explicit οἱ ἄλλοι διακρινέτωσαν 1 Let two or three prophets speak Here Paul does not state what **the others** are supposed to **evaluate**. He implies that it is what the **prophets speak**. If your readers would not make this inference, you could refer to what the **prophets speak** explicitly. Alternate translation: “let the others evaluate what they say” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 30 zd6m grammar-connect-condition-hypothetical ἐὰν 1 if a revelation is given to another Here Paul uses **if** to introduce a true possibility. He means that **something** might be **revealed to another**, or it might not. He specifies the result for **something is revealed to another**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “when” or “suppose.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 14 30 sl1q figs-activepassive ἄλλῳ ἀποκαλυφθῇ καθημένῳ 1 if a revelation is given to another If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to keep the focus on the “revelation” and the person who receives it. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “another who is sitting there receives a revelation” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 30 lcmf figs-explicit ἄλλῳ…καθημένῳ 1 if a revelation is given to another Here, **sitting** implies that the person is participating in the worship when the believers gather together. It further implies that the person is not the one speaking since the speaker would stand in Paul’s culture. If your readers would not make these inferences, you could state them explicitly. Alternate translation: “to another who is sitting and listening” or “to another worshiper who is listening” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 30 e2m4 figs-imperative ὁ πρῶτος σιγάτω 1 if a revelation is given to another Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 30 e2m4 figs-imperative3p ὁ πρῶτος σιγάτω 1 if a revelation is given to another Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 30 i3m1 writing-pronouns ὁ πρῶτος 1 if a revelation is given to another Here, **the first** refers back to one of the “two or three prophets” in [14:29](../14/29.md). It identifies the person who is speaking while **another** is **sitting there**. If it would be helpful in your language, you could express **the first** with a word or phrase that identifies the person who is speaking while **something is revealed to another**. Alternate translation: “the one currently prophesying” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 31 oytt grammar-connect-logic-result γὰρ 1 prophesy one by one Here, **For** introduces the reason why Paul wants “the first” speaker to “be silent” when another receives a revelation (see [14:30](../14/30.md)): if they do what he asks, **all are able to prophesy**. If it would be helpful in your language, you could express **For** with a word that introduces a reason for a command. Alternate translation: “Do that because, in this way,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 14 31 gtsp figs-explicit πάντες 1 prophesy one by one Here Paul does not state who **all** are. He implies that **all** refers to everyone who receives a revelation from God (see [14:30](../14/30.md)). He does not have in mind every single believer who gathers together. If your readers would not infer this information, you could state it explicitly. Alternate translation: “all who receive a revelation” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -2020,15 +2020,15 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 33 m76o figs-metaphor ἐν πάσαις ταῖς ἐκκλησίαις 1 God is not a God of confusion Here, **in all the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If it would be helpful in your language, you could express **in all the churches** by clarifying that **the churches** refers to gatherings of believers for worship. Alternate translation: “in all the gatherings of believers” or “in all the worship services” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 34 gjv2 figs-explicit αἱ γυναῖκες 1 let be silent Here, **women** could refer to: (1) married **women** (and possibly **women** with close male relatives). In support of this view is the reference to “{their} own husbands” in [14:35](../14/35.md). Alternate translation: “wives” (2) **women** in general. Alternate translation: “women” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 34 ssjr figs-explicit αἱ γυναῖκες…σιγάτωσαν…λαλεῖν 1 let be silent Here, **be silent** and **speak** could refer to: (1) speaking or not speaking in specific situations related to “examining” prophecies (see [14:29](../14/29.md)). These specific situations would be when the woman’s husband or close male relative is the one who has prophesied. Alternate translation: “let the women be silent when their husbands are prophesying … to speak when their husbands are prophesying” (2) speaking or not speaking in disruptive ways, particularly asking questions improperly, talking loudly, or speaking out of turn. Paul is using **be silent** as he did in [14:28](../14/28.md), [30](../14/30.md): it does not prohibit any kind of talking but refers to “keeping quiet” when speaking would be disruptive. Alternate translation: “let the women avoid disruptive talk … to disrupt worship by speaking” (3) any official speaking, including prophecy, discerning prophecies, and tongues. Alternate translation: “remain silent … ever to speak” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 34 h6ip figs-imperative αἱ γυναῖκες…σιγάτωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the women must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 34 h6ip figs-imperative3p αἱ γυναῖκες…σιγάτωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the women must be silent” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 34 d18m figs-metaphor ἐν ταῖς ἐκκλησίαις 1 let be silent Here, **in the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If it would be helpful in your language, you could express **in the churches** by clarifying that **the churches** refers to gatherings of believers for worship. Alternate translation: “in the gatherings of believers” or “in the worship services” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 34 i3t3 figs-idiom οὐ…ἐπιτρέπεται αὐταῖς 1 let be silent Here, **it is not permitted** is a way to indicate that a custom or a practice is strongly forbidden. It does not state who forbids the custom or practice but rather indicates that this is generally accepted. If it would be helpful in your language, you could express **it is not permitted** with a comparable word or phrase that refers to a general prohibition. Alternate translation: “they are not allowed” or “they are not able” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 14 34 rwgg figs-imperative ὑποτασσέσθωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “let them be in submission” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 34 rwgg figs-imperative3p ὑποτασσέσθωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “let them be in submission” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 34 edeg figs-explicit ὑποτασσέσθωσαν 1 let be silent Here Paul does not state to whom or what the **women** are **to be in submission**. If possible, you also should not express what they are **to be in submission** to. If you must consider the object of **submission**, Paul could imply that the **submission** is to: (1) husbands (or other close male relatives). Alternate translation: “to be in submission to their husbands” (2) to the order God has given the church. Alternate translation: “to act in line with the order of the church” (3) to the church as a whole, particularly the leaders. Alternate translation: “to be in submission to other believers” or “to be in submission to the leaders” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 34 nszq figs-extrainfo καθὼς καὶ ὁ νόμος λέγει 1 let be silent Here Paul does not specify what he means by **law**. It could refer to [Genesis 3:16](../gen/03/16.md). However, it may just be a more general reference to the first five books of the Old Testament (the “Pentateuch”) or to the entire Old Testament (as Paul uses **law** in [14:21](../14/21.md)). If possible, do not clarify what meaning of **law** Paul had in mind, since he does not identify exactly what he means by **law**. Alternate translation: “just as you can find it in God’s commandments” or “just as it is written in the scriptures” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 35 orcw grammar-connect-condition-hypothetical εἰ 1 let be silent Here Paul uses **if** to introduce a true possibility. He means that they might **desire to learn anything**, or they may not. He specifies the result for **if they desire to learn anything**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or “suppose.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 14 35 tzao figs-explicit τι μαθεῖν θέλουσιν 1 let be silent Here Paul does not state what the “women” or “wives” might **desire to learn** about. He could imply that they want **to learn** more and **ask** questions about: (1) what their husbands have said **in church**. Alternate translation: “they desire to learn anything about what their husbands have said” (2) what anyone has said **in church**. Alternate translation: “they desire to learn about what someone said” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 35 hx7r figs-imperative ἐπερωτάτωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 35 hx7r figs-imperative3p ἐπερωτάτωσαν 1 let be silent Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 35 a1dt figs-extrainfo αἰσχρὸν…ἐστιν 1 let be silent Here Paul does not express for whom this behavior is **disgraceful**. He almost certainly means that it brings “disgrace” on the woman and probably her family too. It may also bring “disgrace” on the whole group of believers. If possible, use an expression that is general enough to capture any or all of these ideas. Alternate translation: “it is shameful” or “it brings shame” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 14 35 fqot figs-explicit γυναικὶ 1 let be silent Here, just as in [14:34](../14/34.md), **woman** could refer to: (1) any married **woman** (and possibly any **woman** with close male relatives). In support of this view is the reference to **{their} own husbands** in this verse. Alternate translation: “for a wife” (2) any **woman** in general. Alternate translation: “for any woman” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 35 sj8l figs-metaphor ἐν ἐκκλησίᾳ 1 let be silent Here, **in church** is a spatial metaphor that speaks of the **church** as if it were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gathering of believers who meet to worship God. If it would be helpful in your language, you could express **in church** by clarifying that **church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “in the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -2040,14 +2040,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 36 hdu2 figs-possession ὁ λόγος τοῦ Θεοῦ 1 the word of God Here Paul uses the possessive to describe a **word** that is: (1) from **God**. Alternate translation: “the word from God” (2) about **God**. Alternate translation: “the word about God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 37 lrzp grammar-connect-condition-fact εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might think that they are “prophets” or **spiritual**, but he knows that some of them do think in this way. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you can use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 37 h265 figs-gendernotations δοκεῖ…ἐπιγινωσκέτω 1 he should acknowledge Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **himself** and **him** with non gendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 37 ab6u figs-imperative ἐπιγινωσκέτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 37 ab6u figs-imperative3p ἐπιγινωσκέτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 37 b81a figs-pastforfuture γράφω 1 he should acknowledge Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 14 37 z0hu figs-possession Κυρίου…ἐντολή 1 he should acknowledge Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **the Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **the Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 37 rc1r figs-abstractnouns Κυρίου…ἐντολή 1 he should acknowledge If your language does not use an abstract noun for the idea behind **command**, you can express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 38 ilzx grammar-connect-condition-fact εἰ…τις ἀγνοεῖ 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them truly might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you can use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 38 m1lx ἀγνοεῖ, ἀγνοείτω 1 he should acknowledge Here, **ignorant** could refer to: (1) the opposite of “acknowledge” in the last verse ([14:37](../14/37.md)), that is, not accepting the authority of something or someone. Alternate translation: “does not acknowledge this, let him not be acknowledged” (2) not knowing that something is true. Alternate translation: “does not know this, let him continue not to know” 1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a command of the Lord. If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 38 fde9 figs-imperative3p ἀγνοείτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 38 nxo7 figs-explicit ἀγνοείτω 1 he should acknowledge Here Paul does not state who is letting **him be ignorant**. He could mean: (1) that the Corinthians should **let him be ignorant**. Alternate translation: “you should let him be ignorant” (2) that God lets **him be ignorant**. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** with a non gendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 38 cwbs translate-textvariants ἀγνοείτω 1 he should acknowledge In Paul’s language, **let him be ignorant** and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have **let him be ignorant**. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) @@ -2055,7 +2055,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using the term to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 39 jvr7 τὸ λαλεῖν…γλώσσαις 1 do not forbid anyone from speaking in tongues Alternate translation: “speaking in tongues” 1CO 14 40 d7ia figs-activepassive πάντα…γινέσθω 1 But let all things be done properly and in order If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” **all {things}**, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 14 40 mrnf figs-imperative πάντα…γινέσθω 1 But let all things be done properly and in order Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 14 40 mrnf figs-imperative3p πάντα…γινέσθω 1 But let all things be done properly and in order Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 14 40 y5wb translate-unknown εὐσχημόνως 1 But let all things be done properly and in order Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If it would be helpful in your language, you could express **properly** with a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 40 yh07 translate-unknown κατὰ τάξιν 1 But let all things be done properly and in order Here, **in order** refers to how things, people, and actions are in proper place and sequence. If it would be helpful in your language, you could express **in order** with a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 15 intro abci 0 # 1 Corinthians 15 General Notes

## Structure and Formatting

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

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

## Special Concepts in this Chapter

### Denying the resurrection

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

### The resurrection of the body

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

### Adam and Christ

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

### “Natural” and “spiritual” bodies

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

## Important Figures of Speech in this Chapter

### Falling asleep

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

### Parallelisms

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

### Rhetorical questions

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

### Hypothetical arguments

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

### Farming analogy

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

## Other Possible Translation Difficulties in this Chapter

### Son subordinated to Father?

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

### “Body” in the singular

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

### Common sayings

In [15:32–33](../15/32.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -2429,7 +2429,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 1 nyy7 figs-infostructure ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε 1 for the saints If your language would normally state the command (**you must do**) before the comparison (**even as**), you could reverse the order of these clauses. Alternate translation: “also you must do even as I directed the churches of Galatia” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 16 1 kh6h translate-names τῆς Γαλατίας 1 as I directed Here, **Galatia** is the name of a region in what is now Turkey. If it would be helpful in your language, you could express what **Galatia** refers to by clarifying that it is a region or an area. Alternate translation: “of Galatia province” or “of the area named Galatia” (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 16 2 w1jv figs-idiom κατὰ μίαν σαββάτου 1 storing up Here, the **first of the week** refers to the first day of the week in the Jewish calendar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If it would be helpful in your language, you could express **Every first of the week** with a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 16 2 bx0o figs-imperative ἕκαστος ὑμῶν…τιθέτω 1 storing up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 2 bx0o figs-imperative3p ἕκαστος ὑμῶν…τιθέτω 1 storing up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 16 2 ivmd figs-idiom ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω 1 storing up Here, to **put something aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If it would be helpful in your language, you could express **put something aside** with a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 2 h8n9 translate-unknown θησαυρίζων 1 storing up Here, **storing up** refers to saving something, which in this case is money. Use a word or phrase that refers to saving money. Alternate translation: “reserving” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 2 ztyz figs-idiom ὅ τι ἐὰν εὐοδῶται 1 storing up Here, **whatever he might have prospered** refers to how much money a person earned. Here, the phrase could specifically refer to: (1) how much more a person made than what they needed or expected. Paul would thus be asking the Corinthians to **put something aside** from the extra money that they received. Alternate translation: “from whatever you earned more than you expected” (2) the amount a person made in a specific period of time. Paul would thus be asking the Corinthians to **put something aside** in proportion to how much they made during a week. Alternate translation: “according to how much you made that week” (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -2471,7 +2471,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 10 p6vb figs-idiom βλέπετε ἵνα 1 see that he is with you unafraid Here, **see that** refers to carefully doing something or making sure that something happens. If it would be helpful in your language, you could express **see that** with a comparable phrase. Alternate translation: “ensure that” or “be careful that” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 10 kiou figs-explicit ἀφόβως γένηται πρὸς ὑμᾶς 1 see that he is with you unafraid Here Paul implies that the Corinthians could make Timothy “afraid.” Throughout the letter, it has been clear that some of the Corinthians disagree with and even oppose Paul. Paul wants to make sure that the Corinthians do not treat Timothy badly because of his relationship with Paul. If it would be helpful in your language, you could express the idea behind why Paul wants to make sure that Timothy is **unafraid**more explicitly. Alternate translation: “you do not intimidate him” or “he is not afraid because of you” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 10 bvi0 figs-abstractnouns τὸ…ἔργον Κυρίου ἐργάζεται 1 see that he is with you unafraid If your language does not use an abstract noun for the idea behind **work**, you can express the idea by using a verb such as “work.” Alternate translation: “he is working for the Lord” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 16 11 f4mw figs-imperative μή τις…αὐτὸν ἐξουθενήσῃ 1 Let no one despise him Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “no one should despise him” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 11 f4mw figs-imperative3p μή τις…αὐτὸν ἐξουθενήσῃ 1 Let no one despise him Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “no one should despise him” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 16 11 hkl7 translate-unknown μή τις…ἐξουθενήσῃ 1 Let no one despise him Here, **despise** refers to how people treat others who have low status, including looking down on them and ignoring them. If it would be helpful in your language, you could express **despise** with a word or phrase that refers to how people treat others of lower status badly. Alternate translation: “let no one scorn him” or “let no one treat him with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 16 11 y9zy figs-explicit προπέμψατε…αὐτὸν 1 Let no one despise him Here, just as in [16:6](../16/06.md), to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If it would be helpful in your language, you could express **help him on his way** with a comparable phrase. Alternate translation: “give him what he needs to travel” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 16 11 qtcx figs-abstractnouns ἐν εἰρήνῃ 1 Let no one despise him If your language does not use an abstract noun for the idea behind **peace**, you can express the idea by using an adverb such as “peaceably.” Alternate translation: “peaceably” or “in a peaceful way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -2498,7 +2498,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 13 b2pm figs-abstractnouns ἐν τῇ πίστει 1 stand firm in the faith If your language does not use an abstract noun for the idea behind **faith**, you can express the idea in another way. Here, **faith** could refer primarily to: (1) the act of believing. Alternate translation: “as you believe” or “in how you believe” (2) what they believe. Alternate translation: “in what you believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 13 a3fs figs-idiom ἀνδρίζεσθε 1 act like men Here, **act like men** is a way to urge someone to be brave and courageous. The opposite of acting **like men** is acting like cowards. If it would be helpful in your language, you could express this idiom with a comparable figure of speech or express the idea plainly. Alternate translation: “be stouthearted” or “act with courage” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 13 xwvg figs-explicit κραταιοῦσθε 1 act like men Here, **be strong** does not refer to physical strength but rather to mental strength or determination. If it would be helpful in your language, you could express **be strong** with a word or phrase that urges mental strength or determination. Alternate translation: “keep persevering” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 16 14 rij5 figs-imperative πάντα ὑμῶν…γινέσθω 1 Let all that you do be done in love Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 14 rij5 figs-imperative3p πάντα ὑμῶν…γινέσθω 1 Let all that you do be done in love Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 16 14 kpnl figs-idiom πάντα ὑμῶν 1 Let all that you do be done in love Here, **all your {things}** refers to everything that a person thinks and does. If your reader would misunderstand **all your {things}**, you could use an expression that refers to all the **{things}** that a person thinks and does. Alternate translation: “all that you do” or “all things that you think and do” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 16 14 pbvz figs-abstractnouns ἐν ἀγάπῃ 1 Let all that you do be done in love If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love” or an adjective such as “loving.” Alternate translation: “in a loving way” or “so that you are loving people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 16 15 fy4e grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic. If it would be helpful in your language, you could express **Now** with a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -2537,7 +2537,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 16 21 f483 figs-123person Παύλου 1 I, Paul, write this with my own hand Here, **Paul** speaks of himself in the third person. He does this to sign his name to the letter, which shows that the letter is from **Paul** himself and carries his authority. If your language has a specific form for signing letters or documents, you could use it here. Alternate translation: “I am Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 16 22 il5a grammar-connect-condition-fact εἴ τις οὐ φιλεῖ τὸν Κύριον 1 may he be accursed Here Paul speaks as **If** some people do **not love the Lord**, but he knows that this is true for some people. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you can use a form that does do this. Alternate translation: “Whoever does not love the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 16 22 yacw figs-gendernotations ἤτω 1 may he be accursed Although **him** is masculine, Paul is using this word to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** with a non gendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 16 22 nf3w figs-imperative ἤτω 1 may he be accursed Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “may.” Alternate translation: “he should be accursed” or “may he be accursed” (See: [[rc://en/ta/man/translate/figs-imperative]]) +1CO 16 22 nf3w figs-imperative3p ἤτω 1 may he be accursed Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “may.” Alternate translation: “he should be accursed” or “may he be accursed” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 16 22 c1kx figs-activepassive ἤτω ἀνάθεμα 1 may he be accursed If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who is **accursed** rather than the one doing the “cursing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “let God curse him” or “let him be under a curse” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 16 22 x8r3 translate-transliterate μαράνα θά 1 may he be accursed This is an Aramaic word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “Lord, come!” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Maranatha** means, you could also explain its meaning. Alternate translation: “Maranatha, which means, ‘Come Lord!’” (See: [[rc://en/ta/man/translate/translate-transliterate]]) 1CO 16 23 r9je translate-blessing ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν 1 may he be accursed As was customary in his culture, Paul closes his letter with a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness from the Lord Jesus within you” or “I pray that you will have grace from the Lord Jesus” (See: [[rc://en/ta/man/translate/translate-blessing]]) From ab9962a28916bfe421ddade318b1958c1243ba18 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:47:19 +0000 Subject: [PATCH 06/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index e674b51671..f294934f4b 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1332,16 +1332,16 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 13 a8vj grammar-connect-exceptions πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος 1 No temptation has overtaken you that is not common to all humanity If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only temptations that have seized you are those that are common to humanity” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) 1CO 10 13 hc7q figs-personification πειρασμὸς ὑμᾶς οὐκ εἴληφεν 1 He will not let you be tempted beyond your ability Here, a **temptation** is spoken of as though it were a person who could “seize” someone. If this might be confusing for your readers, you could express this meaning in a nonfigurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 10 13 e4je figs-abstractnouns πειρασμὸς…οὐκ…σὺν τῷ πειρασμῷ 1 He will not let you be tempted beyond your ability If your language does not use an abstract noun for the idea behind **temptation**, you can express the idea by using a verb such as “tempt.” Alternate translation: “Nothing that is tempting … with what is tempting you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 10 13 r066 figs-idiom ἀνθρώπινος 1 He will not let you be tempted beyond your ability Something that **is common to humanity** is something that many humans experience, and it is not unique to one or two people. If it would be helpful in your language, you could express **what is common to humanity** with a comparable phrase or express the idea plainly. Alternate translation: “what is usual for humans” or “what other people experience” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 10 13 r066 figs-idiom ἀνθρώπινος 1 He will not let you be tempted beyond your ability Something that **{is} common to humanity** is something that many humans experience, and it is not unique to one or two people. If it would be helpful in your language, you could express **{what is} common to humanity** with a comparable phrase or express the idea plainly. Alternate translation: “what is usual for humans” or “what other people experience” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 10 13 a72t figs-activepassive ὑμᾶς πειρασθῆναι 1 will not let you be tempted If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **tempted** rather than focusing on who or what does the “tempting.” If you must state who does the action, Paul implies that “someone” or “something” does it. Alternate translation: “someone to tempt you” or “anybody to tempt you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 13 idi9 figs-metaphor ὑπὲρ ὃ δύνασθε 1 will not let you be tempted Here Paul speaks as if a **temptation** could be **beyond** what the Corinthians **are able** to handle. By speaking as if the **temptation** is too far in distance, Paul emphasizes that a **temptation** that is **beyond** would be one that the Corinthians could not resist, just as they could not reach a place that is **beyond** them. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “above what you are able” or “so that you are not able” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 13 au0q figs-ellipsis δύνασθε 1 will not let you be tempted Here Paul omits what the Corinthians **are able** to do. If your language would state what they **are able** to do, you could include a word or phrase that would be used for “resisting” a temptation. Alternate translation: “you are able to withstand” or “you are able to endure” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 10 13 ek5d figs-metaphor τὴν ἔκβασιν 1 will not let you be tempted Here Paul speaks of a **temptation** as if it were a trap that had a **way of escape**. By speaking in this way, Paul tells the Corinthians that God always provides a way to deal with a **temptation**, just as if a trap always had a **way of escape**. If it would be helpful in your language, you could express **way of escape** with a comparable metaphor or express the idea plainly. Alternate translation: “the way out” or “the way to withstand it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 10 13 er9d grammar-connect-logic-goal τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν 1 will not let you be tempted Here, **so that you will be able to endure it** could: (1) state the result of God giving **the way of escape**. Alternate translation: “the way of escape, with the result that you will be able to endure it” (2) define **the way of escape**. Alternate translation: “the way of escape, which is being able to endure it” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) +1CO 10 13 er9d grammar-connect-logic-goal τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν 1 will not let you be tempted Here, **{so that} you will be able to endure it** could: (1) state the result of God giving **the way of escape**. Alternate translation: “the way of escape, with the result that you will be able to endure it” (2) define **the way of escape**. Alternate translation: “the way of escape, which is being able to endure it” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 1CO 10 14 dab4 figs-activepassive ἀγαπητοί μου 1 Connecting Statement: If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **beloved** rather than focusing on the person doing the “loving.” If you must state who does the action, Paul implies that he himself loves them. Alternate translation: “people whom I love” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 14 n5tb figs-metaphor φεύγετε ἀπὸ 1 flee away from idolatry Just as in [6:18](../06/18.md), here Paul wants the Corinthians to avoid **idolatry** as urgently as if it were an enemy or danger that they might **flee from**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “carefully stay away from” or “fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 14 ly4k figs-abstractnouns τῆς εἰδωλολατρίας 1 flee away from idolatry If your language does not use an abstract noun for the idea behind **idolatry**, you can express the idea by using a phrase such as “worshiping other gods” or “serving idols.” Alternate translation: “serving idols” or “worshiping idols” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 10 15 ed82 grammar-connect-condition-fact ὡς φρονίμοις 1 flee away from idolatry Paul here uses **as**, but he means that he thinks he really is speaking to **sensible people**. If your language does not use **as** if what it introduces is certain or true, and if your readers might think that what Paul is saying is not certain, then you can express the idea by identifying the Corinthians as **sensible people**. Alternate translation: “to you like this because you are sensible people” Corinthians as **sensible people**. Alternate translation: “to you like this because you are sensible people” or “like someone who is talking to reasonable people” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) +1CO 10 15 ed82 grammar-connect-condition-fact ὡς φρονίμοις 1 flee away from idolatry Paul here uses **as**, but he means that he thinks he really is speaking to **sensible {people}**. If your language does not use **as** if what it introduces is certain or true, and if your readers might think that what Paul is saying is not certain, then you can express the idea by identifying the Corinthians as **sensible {people}**. Alternate translation: “to you like this because you are sensible people” Corinthians as **sensible {people}**. Alternate translation: “to you like this because you are sensible people” or “like someone who is talking to reasonable people” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 10 15 mnb2 writing-pronouns ὅ φημι 1 flee away from idolatry Here, **what I say** refers to what Paul is about to say in the next verses (especially [10:16–22](../10/16.md)). If it would be helpful in your language, you could express **what I say** with a form that naturally refers to the next sentences. Alternate translation: “what I will say” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 10 16 gi4s figs-possession τὸ ποτήριον τῆς εὐλογίας 1 The cup of blessing Here Paul uses the possessive form to describe a **cup** that is characterized by **blessing**. This phrase identifies a specific **cup**, here, the **cup** used in the Lord’s Supper. If your language does not use the possessive form to express that idea, you can identify the **cup** as the one used in the Lord’s Supper. Alternate translation: “The cup in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 10 16 tavb figs-metonymy τὸ ποτήριον 1 The cup of blessing Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in the **cup**. Alternate translation: “The drink” or “The wine” (See: [[rc://en/ta/man/translate/figs-metonymy]]) From dafab3655e885caa5eb8af8f77e92c2688f6def3 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:52:40 +0000 Subject: [PATCH 07/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 10 +++++----- 1 file changed, 5 insertions(+), 5 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index f294934f4b..bf34dc92c4 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1353,7 +1353,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 17 gfur figs-infostructure ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν; οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν 1 loaf of bread Here Paul presents his argument by stating a premise, a conclusion, and then another premise. If your language would naturally state both premises before the conclusion, you could rearrange these clauses. Alternate translation: “Because there is one bread, and we all partake from the one bread, we who are many are one body” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 10 17 g954 translate-unknown εἷς ἄρτος…τοῦ ἑνὸς ἄρτου 1 loaf of bread Here Paul speaks of **one bread** because he has in mind one “loaf” of **bread** from which **we** would eat pieces. If it would be helpful in your language, you could express **one bread** with a word or phrase that refers to one loaf of **bread**. Alternate translation: “there is one loaf … the one loaf” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 10 17 vvt7 figs-metaphor ἓν σῶμα οἱ πολλοί ἐσμεν 1 loaf of bread Here Paul is speaking as if those who **partake from the one bread** together share **one body**. He speaks in this way to emphasize the unity that these people have when they eat the **one bread**, which is as close as if they had only one body. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “we who are many share all things together” or “we who are many are united together” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 10 18 f97w figs-idiom τὸν Ἰσραὴλ κατὰ σάρκα 1 Are not those who eat the sacrifices participants in the altar? Here, **according to the flesh** identifies **Israel** as a reference to the people who are physically descended from Abraham and part of the nation of **Israel**. If it would be helpful in your language, you could express **according to the flesh** with a word or phrase that refers to physical descent or genealogy. Alternate translation: “ethnic Israel” or “Israel by physical descent” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 10 18 f97w figs-idiom τὸν Ἰσραὴλ κατὰ σάρκα 1 Are not those who eat the sacrifices participants in the altar? Here, **according to {the} flesh** identifies **Israel** as a reference to the people who are physically descended from Abraham and part of the nation of **Israel**. If it would be helpful in your language, you could express **according to {the} flesh** with a word or phrase that refers to physical descent or genealogy. Alternate translation: “ethnic Israel” or “Israel by physical descent” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 10 18 q9ng figs-rquestion οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν? 1 Are not those who eat the sacrifices participants in the altar? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, they are.” If it would be helpful in your language, you could express the idea behind this question with a strong affirmation. Alternate translation: “those who are eating the sacrifices are certainly partakers of the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 10 18 w3qn figs-explicit οἱ ἐσθίοντες τὰς θυσίας 1 Are not those who eat the sacrifices participants in the altar? Here Paul refers to how the priests would offer some of a sacrifice to God, while the person who gave the sacrifice and others with that person would eat the rest. In this way, the person who gave the sacrifice shared the food with God and with others. If it would be helpful in your language, you could express **who are eating the sacrifices** by clarifying what Paul has in mind in the text or in a footnote. Alternate translation: “those who eat the rest of the sacrifices after the priest has offered the best parts to God” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 10 18 wz2h figs-possession κοινωνοὶ τοῦ θυσιαστηρίου 1 Are not those who eat the sacrifices participants in the altar? Here Paul uses the possessive form to describe **partakers** who “partake in” **the altar**. This could refer primarily to: (1) “partaking” in or coming into union with **the altar** and what it represents. Alternate translation: “partaking in the altar” (2) being joined together with other Israelites, which comes from “partaking” in **the altar**. Alternate translation: “partaking in fellowship based on the altar” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -1363,15 +1363,15 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 19 j8dj translate-unknown εἰδωλόθυτόν 1 Or that food sacrificed to an idol is anything? Just as in [8:1](../08/01.md), 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 verses, 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 can use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 10 19 lxm3 figs-activepassive εἰδωλόθυτόν 1 Or that food sacrificed to an idol is anything? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “food that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 19 l9t4 figs-rquestion οὖν…ὅτι εἰδωλόθυτόν τὶ ἐστιν, ἢ ὅτι εἴδωλόν τὶ ἐστιν? 1 Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, they are not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “then? Food sacrificed to idols is nothing, and an idol is nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 10 19 tmkb τὶ ἐστιν -1 Here, **is anything** could ask about: (1) whether **food sacrificed idols** and **an idol** are significant or important. Alternate translation: “is significant … is significant” (2) whether **food sacrificed to idols** and **an idol** are real or not. Alternate translation: “is real … is real” +1CO 10 19 tmkb τὶ ἐστιν -1 Here, **is anything** could ask about: (1) whether **{food} sacrificed idols** and **an idol** are significant or important. Alternate translation: “is significant … is significant” (2) whether **{food} sacrificed to idols** and **an idol** are real or not. Alternate translation: “is real … is real” 1CO 10 20 skct figs-ellipsis ἀλλ’ ὅτι 1 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 some from the previous verse ([10:19](../10/19.md)). Alternate translation: “Rather, I am saying that” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 10 20 hvi0 figs-infostructure ὅτι ἃ θύουσιν τὰ ἔθνη…θύουσιν 1 Here Paul states the object before the verb. If your language would always put the object after the verb, you could rearrange this clause. Alternate translation: “that the Gentiles sacrifice what they sacrifice” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 10 20 snhh grammar-connect-words-phrases δὲ 1 Here, **But** introduces a development in the argument. It does not introduce a strong contrast. If it would be helpful in your language, you could express **But** with a word or phrase that introduces the next step in an argument. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 10 20 w8ep figs-possession κοινωνοὺς τῶν δαιμονίων 1 Here Paul uses the possessive form to describe **partakers** who “partake in” **the demons**. This could refer primarily to: (1) “partaking” in or joining in union with **the demons**. Alternate translation: “partaking in the demons” (2) being joined together with nonbelievers, which comes from “partaking” in **the demons**. Alternate translation: “partaking in fellowship based on the demons” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 10 21 vgx5 figs-hyperbole οὐ δύνασθε…πίνειν…οὐ δύνασθε τραπέζης…μετέχειν 1 You cannot drink the cup of the Lord and the cup of demons Here Paul states that they **are not able** to do both of these things even though he knows that they can physically do both of these things. The Corinthians would have understood him to mean that it is shocking and unthinkable to do both of these things. If it would be helpful in your language, you could express the idea behind **You are not able**with a strong command or a statement of how bad doing both these things would be. Alternate translation: “You should never drink … You should never partake of the table” or “It is very wrong to drink … It is very wrong to partake of the table” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 10 21 dy2g figs-metonymy ποτήριον -1 You cannot drink the cup of the Lord and the cup of demons Here the Corinthians would have understood **cup** to refer to the drink inside **the cup**, which in Paul’s culture would have been wine. If it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in **the cup**. Alternate translation: “the drink … the drink” or “the wine in the cup … the wine in the cup” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -1CO 10 21 mxni figs-possession ποτήριον Κυρίου…ποτήριον δαιμονίων…τραπέζης Κυρίου…τραπέζης δαιμονίων. 1 You cannot drink the cup of the Lord and the cup of demons Here Paul uses the possessive form to describe “cups” and “tables” that are associated with **the Lord** or with **demons**. The **cup** and the **table** would be used in ceremonies or worship connected to either **the Lord** or the **demons**. If your language does not use the possessive form to express that idea, you can state it in another way. Alternate translation: “the cup used to worship the Lord … the cup used to worship demons … of the table used to worship the Lord … of the table used to worship demons” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 10 21 qwk7 figs-metonymy τραπέζης -1 You cannot partake of the table of the Lord and the table of demons Here the Corinthians would have understood **table** to refer to the food on **the table**. If it would be helpful in your language, you could express **table** by more explicitly referring to what would be on **the table**. Alternate translation: “of the bread … of the bread” or “of the food on the table … of the food on the table” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 10 21 dy2g figs-metonymy ποτήριον -1 You cannot drink the cup of the Lord and the cup of demons Here the Corinthians would have understood **cup** to refer to the drink inside **{the} cup**, which in Paul’s culture would have been wine. If it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in **{the} cup**. Alternate translation: “the drink … the drink” or “the wine in the cup … the wine in the cup” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +1CO 10 21 mxni figs-possession ποτήριον Κυρίου…ποτήριον δαιμονίων…τραπέζης Κυρίου…τραπέζης δαιμονίων. 1 You cannot drink the cup of the Lord and the cup of demons Here Paul uses the possessive form to describe “cups” and “tables” that are associated with **{the} Lord** or with **demons**. The **cup** and the **table** would be used in ceremonies or worship connected to either **{the} Lord** or the **demons**. If your language does not use the possessive form to express that idea, you can state it in another way. Alternate translation: “the cup used to worship the Lord … the cup used to worship demons … of the table used to worship the Lord … of the table used to worship demons” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 10 21 qwk7 figs-metonymy τραπέζης -1 You cannot partake of the table of the Lord and the table of demons Here the Corinthians would have understood **table** to refer to the food on **{the} table**. If it would be helpful in your language, you could express **table** by more explicitly referring to what would be on **{the} table**. Alternate translation: “of the bread … of the bread” or “of the food on the table … of the food on the table” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 10 22 nxv9 grammar-connect-words-phrases ἢ παραζηλοῦμεν τὸν Κύριον 1 Or do we provoke the Lord to jealousy? The word **Or** introduces an alternate to what Paul speaks about in [10:21](../10/21.md). If they do indeed participate in meals connected to the Lord and also meals connected to demons, they will **provoke the Lord to jealousy**. If it would be helpful in your language, you could express **Or** with a word or phrase that signifies a contrast or gives an alternative. Alternate translation: “If we do both of these things, do we not provoke the Lord to jealousy” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 10 22 l8ik figs-rquestion ἢ παραζηλοῦμεν τὸν Κύριον? 1 Or do we provoke the Lord to jealousy? 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, we should not.” If it would be helpful in your language, you could express the idea behind this question with a strong command. Alternate translation: “Do not provoke the Lord to jealousy.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 10 22 h9fh figs-abstractnouns παραζηλοῦμεν τὸν Κύριον 1 provoke If your language does not use an abstract noun for the idea behind **jealousy**, you can express the idea by using an adjective such as “jealous.” Alternate translation: “do we provoke the Lord to be jealous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) From 2566d7307fb235056573df569b7739d92a5c66fa Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 15:56:39 +0000 Subject: [PATCH 08/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 12 ++++++------ 1 file changed, 6 insertions(+), 6 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index bf34dc92c4..2b464bba3e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1376,17 +1376,17 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 22 l8ik figs-rquestion ἢ παραζηλοῦμεν τὸν Κύριον? 1 Or do we provoke the Lord to jealousy? 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, we should not.” If it would be helpful in your language, you could express the idea behind this question with a strong command. Alternate translation: “Do not provoke the Lord to jealousy.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 10 22 h9fh figs-abstractnouns παραζηλοῦμεν τὸν Κύριον 1 provoke If your language does not use an abstract noun for the idea behind **jealousy**, you can express the idea by using an adjective such as “jealous.” Alternate translation: “do we provoke the Lord to be jealous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 10 22 zv17 figs-rquestion μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν? 1 We are not stronger than him, are we? 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, we are not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “We are certainly not stronger than him.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 10 23 z31s figs-doublet πάντα ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ’ οὐ πάντα οἰκοδομεῖ. 1 Everything is lawful Here, just as in [6:12](../06/12.md), Paul repeats **All things {are} lawful for me** to make two separate comments on the statement. By repeating **All things {are} lawful for me**, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you can state **All things {are} lawful for me** once and include both comments after that. Alternate translation: ““All things are lawful for me,’ but not all things are beneficial, and not all things build up” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 10 23 tu2m writing-quotations πάντα ἔξεστιν, ἀλλ’ -1 Everything is lawful In this verse, just as in [6:12](../06/12.md), Paul twice quotes what some people in the Corinthian church are saying. By using quotation marks, the ULT indicates that these claims are quotations. If it would be helpful in your language, you could express **All things {are} lawful for me** and think that Paul is claiming this by clarifying that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘All things are lawful for me,’ but I respond that … You say, ‘All things are lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 10 23 z31s figs-doublet πάντα ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ’ οὐ πάντα οἰκοδομεῖ. 1 Everything is lawful Here, just as in [6:12](../06/12.md), Paul repeats **All {things are} lawful for me** to make two separate comments on the statement. By repeating **All {things are} lawful for me**, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you can state **All {things are} lawful for me** once and include both comments after that. Alternate translation: ““All things are lawful for me,’ but not all things are beneficial, and not all things build up” (See: [[rc://en/ta/man/translate/figs-doublet]]) +1CO 10 23 tu2m writing-quotations πάντα ἔξεστιν, ἀλλ’ -1 Everything is lawful In this verse, just as in [6:12](../06/12.md), Paul twice quotes what some people in the Corinthian church are saying. By using quotation marks, the ULT indicates that these claims are quotations. If it would be helpful in your language, you could express **All {things are} lawful for me** and think that Paul is claiming this by clarifying that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘All things are lawful for me,’ but I respond that … You say, ‘All things are lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 10 23 jm4k οὐ πάντα -1 not everything is beneficial Alternate translation: “only some things … only some things” -1CO 10 23 adry figs-explicit συμφέρει…οἰκοδομεῖ 1 not everything is beneficial Here Paul does not say to whom everything is not **beneficial** and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “are beneficial to others … build others up” (2) the person or people who say that **All things are lawful**. Alternate translation: “are beneficial for you … build you up” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 10 23 adry figs-explicit συμφέρει…οἰκοδομεῖ 1 not everything is beneficial Here Paul does not say to whom everything is not **beneficial** and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “are beneficial to others … build others up” (2) the person or people who say that **All {things are} lawful**. Alternate translation: “are beneficial for you … build you up” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 10 23 ex6z figs-metaphor οὐ πάντα οἰκοδομεῖ 1 not everything builds people up Just as in [8:1](../08/01.md), Paul here speaks as if believers were a building that one could **build up**. With this metaphor, he emphasizes that only some things help believers become stronger and more mature, just like building a house makes it strong and complete. If it would be helpful in your language, you could express the idea behind this figure of speech plainly or with a comparable metaphor. Alternate translation: “not all things enable believers to grow” or “not all things edify” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 10 24 bpf8 figs-imperative3p μηδεὶς…ζητείτω 1 not everything builds people up Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 10 24 i6ek figs-gendernotations ἑαυτοῦ 1 not everything builds people up Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **his**by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 10 24 mcwj figs-possession τὸ ἑαυτοῦ…ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up Here Paul speaks of a **good** that belongs to oneself or to another person. By this, he refers to what is **good** for oneself or for **the other person**. If your language does not use the possessive form to express that idea, you can clarify that the **good** is “for” somebody. Alternate translation: “what is good for himself, but what is good for the other person” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 10 24 mcwj figs-possession τὸ ἑαυτοῦ…ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up Here Paul speaks of a **good** that belongs to oneself or to another person. By this, he refers to what is **good** for oneself or for **the other {person}**. If your language does not use the possessive form to express that idea, you can clarify that the **good** is “for” somebody. Alternate translation: “what is good for himself, but what is good for the other person” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 10 24 pn70 figs-ellipsis ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the verse. Alternate translation: “but let each person seek the good of the other person” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 10 24 dppr figs-genericnoun τοῦ ἑτέρου 1 not everything builds people up Paul is speaking of other people in general, not of one particular **other person**. If it would be helpful in your language, you could express **the other person** with a form that does refer generically to people in your language. Alternate translation: “of every other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 10 25 djh4 figs-explicit ἐν μακέλλῳ 1 not everything builds people up Here, **the market** is the public place where meat and other foods were **sold**. At least sometimes, meat that came from sacrifices to idols would be sold in this **market**. If it would be helpful in your language, you could include a footnote to explain the context and say why Paul is speaking about **the market**. (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 10 24 dppr figs-genericnoun τοῦ ἑτέρου 1 not everything builds people up Paul is speaking of other people in general, not of one particular **other {person}**. If it would be helpful in your language, you could express **the other {person}** with a form that does refer generically to people in your language. Alternate translation: “of every other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) +1CO 10 25 djh4 figs-explicit ἐν μακέλλῳ 1 not everything builds people up Here, **{the} market** is the public place where meat and other foods were **sold**. At least sometimes, meat that came from sacrifices to idols would be sold in this **market**. If it would be helpful in your language, you could include a footnote to explain the context and say why Paul is speaking about **the market**. (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 10 25 m6w7 figs-activepassive πωλούμενον 1 not everything builds people up If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sold** rather than focusing on the person doing the “selling.” If you must state who does the action, Paul implies that “butchers” or “sellers” do it. Alternate translation: “butchers sell” or “people sell” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 25 b93i figs-ellipsis ἀνακρίνοντες 1 not everything builds people up Here Paul does not state what they are **asking** about, since the Corinthians would have understood him without these words. He implies that they would be **asking** about whether the food has been involved in idol worship or not. If it would be helpful in your language, you could translate **asking** to provide an object for **asking**, or you could explicitly state what Paul implies. Alternate translation: “asking about its origin” or “asking about whether someone has offered it to an idol” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 10 25 cnu1 grammar-connect-logic-result ἀνακρίνοντες διὰ τὴν συνείδησιν 1 not everything builds people up Here, **for the sake of conscience** could give the reason for: (1) the **asking**. In this case, Paul is saying that the **asking** is **for the sake of conscience**, but they should not be worried about **conscience** in this case. Alternate translation: “asking on account of the conscience” (2) why they can **Eat everything** **without asking**. In this case, Paul is saying that they should eat **without asking** because if they did ask, their **conscience** might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) From f098d4eec14bb19030bb1aa0f082ee2dd2f1be2d Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 16:00:32 +0000 Subject: [PATCH 09/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 2b464bba3e..28e6caf2c5 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1401,7 +1401,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 27 krcv figs-idiom τὸ παρατιθέμενον ὑμῖν 1 you without asking questions of conscience Here, **that is set before you** refers physically to a waiter or servant “setting” food on the table in front of the person eating. If it would be helpful in your language, you could express this way of speaking about the food that one is served with a comparable phrase. Alternate translation: “that is on the table” or “that they offer to you” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 10 27 l2k8 figs-activepassive τὸ παρατιθέμενον 1 you without asking questions of conscience If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **set** rather than focusing on the person doing the “setting.” If you must state who does the action, Paul implies that one of the “unbelievers” does it. Alternate translation: “that the unbeliever sets before” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 27 g31y figs-ellipsis ἀνακρίνοντες 1 you without asking questions of conscience Just as in [10:25](../10/25.md), here Paul does not state what they are **asking questions** about, since the Corinthians would have understood him without these words. He implies that they would be **asking questions** about whether the food has been involved in idol worship or not. If it would be helpful in your language, you could translate **asking questions** to provide an object for **asking questions** or to explicitly state what Paul implies. Alternate translation: “asking questions about its origin” or “asking questions about whether someone has offered it to an idol” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 10 27 xnej grammar-connect-logic-result ἀνακρίνοντες διὰ τὴν συνείδησιν 1 you without asking questions of conscience Just as in [10:25](../10/25.md), **for the sake of conscience** could give the reason for: (1) **asking questions**. In this case, Paul is saying that **asking questions** is **for the sake of the conscience**, but they should not be worried about **the conscience** in this case. Alternate translation: “asking questions on account of the conscience” (2) why they can **Eat everything** **without asking**. In this case, Paul is saying that they should eat **without asking** because if they did ask, their **conscience** might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) +1CO 10 27 xnej grammar-connect-logic-result ἀνακρίνοντες διὰ τὴν συνείδησιν 1 you without asking questions of conscience Just as in [10:25](../10/25.md), **for the sake of conscience** could give the reason for: (1) **asking questions**. In this case, Paul is saying that **asking questions** is **for the sake of the conscience**, but they should not be worried about **the conscience** in this case. Alternate translation: “asking questions on account of the conscience” (2) why they can **eat everything** **without asking**. In this case, Paul is saying that they should eat **without asking** because if they did ask, their **conscience** might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 10 27 pqsl writing-pronouns τὴν συνείδησιν 1 you without asking questions of conscience Here,**the conscience** identifies **the conscience** of each of the people who are eating with **unbelievers**. If it would be helpful in your language, you could express the idea behind **the conscience**with a form that more clearly identifies **the conscience** as belonging to the person who is eating with **unbelievers**. Alternate translation: “your consciences” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 10 28 vmvt grammar-connect-condition-hypothetical ἐὰν 1 But if someone says to you … do not eat … who informed you Here Paul uses **if** to introduce a true possibility. He means that **someone** might tell **you** that the food is **offered in sacrifice**, or **someone** might not. He specifies the result for if the **someone** does tell **you**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 10 28 q3zt figs-quotations ὑμῖν εἴπῃ, τοῦτο ἱερόθυτόν ἐστιν 1 But if someone says to you … do not eat … who informed you If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “says to you that the food was offered in sacrifice” (See: [[rc://en/ta/man/translate/figs-quotations]]) @@ -1413,13 +1413,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 10 28 f8mv translate-textvariants συνείδησιν 1 says to you … do not eat … informed you After **conscience**, some manuscripts include “For ‘the earth {is} the Lord’s, and the fullness of it.’” This seems to be an accidental repetition of [10:26](../10/26.md). If possible, do not include this addition. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 1CO 10 29 v1d9 συνείδησιν δὲ λέγω, οὐχὶ 1 the conscience of the other man, I mean, and not yours Alternate translation: “now the conscience I am talking about is not” 1CO 10 29 s1wk figs-ellipsis συνείδησιν…λέγω, οὐχὶ 1 and not yours Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “I mean.” Alternate translation: “when I say the conscience, I mean not” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 10 29 d0p8 writing-pronouns τοῦ ἑτέρου 1 and not yours Here, **the other person** is the one who spoke about how the food was “offered in sacrifice” in [10:28](../10/28.md). If it would be helpful in your language, you could express who **the other person** is by clarifying to whom it refers. Alternate translation: “of the person who informed you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 10 29 k8xr grammar-connect-words-phrases γὰρ 1 For why … conscience? Here, **for** introduces further support for the point that Paul was making in [10:25–27](../10/25.md) about how “conscience” is not significant for eating food at someone’s house. This means that [10:28–29a](../10/28.md) interrupt the argument. For ways to mark this in your translation, see the chapter introduction. If it would be helpful in your language, you could add some words that clarify that Paul is returning to an earlier argument in verse 27. Alternate translation: “In most cases, though,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) +1CO 10 29 d0p8 writing-pronouns τοῦ ἑτέρου 1 and not yours Here, **the other {person}** is the one who spoke about how the food was “offered in sacrifice” in [10:28](../10/28.md). If it would be helpful in your language, you could express who **the other {person}** is by clarifying to whom it refers. Alternate translation: “of the person who informed you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 10 29 k8xr grammar-connect-words-phrases γὰρ 1 For why … conscience? Here, **For** introduces further support for the point that Paul was making in [10:25–27](../10/25.md) about how “conscience” is not significant for eating food at someone’s house. This means that [10:28–29a](../10/28.md) interrupt the argument. For ways to mark this in your translation, see the chapter introduction. If it would be helpful in your language, you could add some words that clarify that Paul is returning to an earlier argument in verse 27. Alternate translation: “In most cases, though,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 10 29 dr73 figs-123person ἡ ἐλευθερία μου 1 For why … conscience? Here Paul begins speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “my freedom, for example,” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 10 29 d4q1 figs-rquestion ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως? 1 why should my freedom be judged by another’s conscience? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it should not be.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “my freedom is certainly not judged by another’s conscience.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 10 29 ksog figs-activepassive ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως 1 why should my freedom be judged by another’s conscience? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **my freedom** that is **judged** rather than focusing on **another’s conscience**, which does the “judging.” Alternate translation: “why does another’s conscience judge my freedom” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 10 29 kbj4 figs-abstractnouns ἡ ἐλευθερία μου 1 why should my freedom be judged by another’s conscience? If your language does not use an abstract noun for the idea behind **freedom**, you can express the idea by using a relative clause with an adjective such as “free.” Alternate translation: “what I am free to do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 10 30 x2v5 grammar-connect-condition-hypothetical εἰ 1 If I partake Here Paul uses **If** to introduce a true possibility. He means that someone might **partake with gratitude**, or someone might not. He specifies the result for if the person does **partake with gratitude**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or “given that.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) +1CO 10 30 x2v5 grammar-connect-condition-hypothetical εἰ 1 If I partake Here Paul uses **If** to introduce a true possibility. He means that someone might **partake with gratitude**, or someone might not. He specifies the result for if the person does **partake with gratitude**. If it would be helpful in your language, you could express this form by stating the **If** statement by introducing it with a word such as “whenever” or “given that.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 10 30 b7n9 figs-123person ἐγὼ…βλασφημοῦμαι…ἐγὼ 1 If I partake Here Paul continues speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “I, for example, … am I insulted … I” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 10 30 n89t figs-abstractnouns χάριτι 1 with gratitude If your language does not use an abstract noun for the idea behind **gratitude**, you can express the idea by using an adverb such as “gratefully” or an adjective such as “grateful.” Alternate translation: “gratefully” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 10 30 dv5f figs-rquestion τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ? 1 If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks? 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 “you should not be.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I must not be insulted for that which I give thanks.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) From 3c748cf1b064e22bd803ee42501ddf7cfc97f863 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Thu, 27 Oct 2022 18:33:11 +0000 Subject: [PATCH 10/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 7 +++---- 1 file changed, 3 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 28e6caf2c5..d3d4190992 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1447,15 +1447,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 3 en95 figs-explicit γυναικὸς ὁ ἀνήρ 1 a man is the head of a woman Here, **man** and **woman** could refer to: (1) a **man** and **woman** who are married to each other. Alternate translation: “the husband is … of his wife” (2) any people who are male and female. Alternate translation: “the male person is … of a female person” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 3 scbp figs-genericnoun κεφαλὴ…γυναικὸς ὁ ἀνήρ 2 a man is the head of a woman Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “each man is the head of his woman” or “each man is the head of each woman” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 11 4 evt9 grammar-connect-time-simultaneous κατὰ κεφαλῆς ἔχων 1 having something on his head Here, **having something on his head** happens at the same time as **praying or prophesying**. If it would be helpful in your language, you could express the relationship between these events with a word or phrase that indicates that the events happen at the same time. Alternate translation: “while he has something on his head” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) -1CO 11 4 uuv2 figs-explicit κατὰ κεφαλῆς ἔχων 1 having something on his head Here, **something on his head** refers to a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “having a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 11 4 uuv2 figs-explicit κατὰ κεφαλῆς ἔχων 1 having something on his head Here, **something on {his} head** refers to a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “having a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 4 g11x translate-unknown καταισχύνει 1 having something on his head Here, **dishonors** is a word that refers to shaming someone else or causing them to lose honor. Use a word or phrase in your language that refers to this idea. Alternate translation: “shames” or “takes honor away from” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 4 lit3 figs-metaphor τὴν κεφαλὴν αὐτοῦ 1 dishonors his head Here, **his head** could refer to: (1) how [11:3](../11/03.md) states that “Christ is the head of every man.” The phrase **his head** thus refers to “Christ” as the **head** of the man. Alternate translation: “Christ, his head” (2) the man’s physical **head**, which would mean that the man **dishonors** “himself.” Alternate translation: “his own head” or “himself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 11 5 b7ku figs-explicit ἀκατακαλύπτῳ τῇ κεφαλῇ 1 woman who prays … dishonors her head Here, **with the head uncovered** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. This piece of clothing would be similar to the one discussed in the last verse. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 5 k5yl figs-possession τῇ κεφαλῇ 1 with her head uncovered Here the Corinthians would have understood **the head** to refer to the **head** of the **woman**. If your readers would understand this, you could include a possessive word that clarifies whose **head** is in view. Alternate translation: “with her head” (See: [[rc://en/ta/man/translate/figs-possession]]) +1CO 11 5 b7ku figs-explicit ἀκατακαλύπτῳ τῇ κεφαλῇ 1 woman who prays … dishonors her head Here, **with {her} head uncovered** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. This piece of clothing would be similar to the one discussed in the last verse. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 5 zcfw translate-unknown καταισχύνει 1 with her head uncovered Here, **dishonors** is a word that refers to shaming someone else or causing them to lose honor. Use a word or phrase in your language that refers to this idea. Alternate translation: “shames” or “takes honor away from” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 5 b9bd figs-metaphor τὴν κεφαλὴν αὐτῆς 1 as if her head were shaved Here, **her head** could refer to: (1) how [11:3](../11/03.md) states that “the man {is} the head of a woman.” The phrase **her head** thus refers to “the man” as the **head** of the woman. This man would be the woman’s husband. Alternate translation: “her husband, her head” (2) again how [11:3](../11/03.md) states that “the man is the head of a woman.” In this case, “the man” would refer to men in general. Alternate translation: “every man, her head” (3) the woman’s physical **head**, which would mean that the woman **dishonors** “herself.” Alternate translation: “her own head” or “herself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 5 sw8t writing-pronouns ἐστιν 1 as if her head were shaved Here, **it** refers back to having **the head uncovered**. If it would be helpful in your language, you could express the idea behind what **it** refers to more clearly. Alternate translation: “having the head uncovered is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 11 5 pco3 figs-idiom ἓν…ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ 1 as if her head were shaved Here, **one and the same thing** is a way to say that two things are similar or identical. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “it is the same thing as having been shaved” or “this is just like having been shaved” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 11 5 pco3 figs-idiom ἓν…ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ 1 as if her head were shaved Here, **one and the same {thing}** is a way to say that two things are similar or identical. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “it is the same thing as having been shaved” or “this is just like having been shaved” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 5 fd7y figs-ellipsis τῇ ἐξυρημένῃ 1 as if her head were shaved Here, **having been shaved** refers to the **head**. If you need to clarify what is being **shaved**, you could include **head**. Alternate translation: “as her head having been shaved” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 11 5 ltq4 figs-explicit τῇ ἐξυρημένῃ 1 as if her head were shaved In Paul’s culture, a woman with a **shaved** head would experience shame and dishonor, and Paul assumes this for the sake of his argument. If that is not true in your culture, you might need to clarify that a **shaved** head was shameful for a woman. Alternate translation: “as having been shamefully shaved” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 5 e1pz figs-activepassive τῇ ἐξυρημένῃ 1 as if her head were shaved If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **shaved** rather than focusing on the person doing the “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “as someone shaving her head” (See: [[rc://en/ta/man/translate/figs-activepassive]]) From a43caa7fa7b73c805e113846ccbc4a5a0c353f01 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 14:44:18 +0000 Subject: [PATCH 11/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index d3d4190992..fb6aa63fe3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1463,12 +1463,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 6 ahln figs-imperative3p καὶ κειράσθω 1 If it is disgraceful for a woman 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 “needs to.” Alternate translation: “her hair also needs to be cut off” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 6 i9ou figs-activepassive καὶ κειράσθω 1 If it is disgraceful for a woman If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair**, which is **cut off**, rather than focusing on the person doing the “cutting.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “let a person cut her hair off also” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 6 s4r5 grammar-connect-condition-fact εἰ 2 If it is disgraceful for a woman Paul is speaking as if this was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “because it is” or “since it is” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -1CO 11 6 lqlu figs-doublet τὸ κείρασθαι ἢ ξυρᾶσθαι 1 If it is disgraceful for a woman Here, **to have her hair cut off** refers to how **hair** is trimmed or cut much shorter. The phrase **to be shaved** refers to how **hair** can be cut so short that it is no longer visible. If your language has separate words for these two actions, you could use them here. If your language has only one word for cutting **hair** short, you could use just one word here. Alternate translation: “to have her hair cut short” (See: [[rc://en/ta/man/translate/figs-doublet]]) +1CO 11 6 lqlu figs-doublet τὸ κείρασθαι ἢ ξυρᾶσθαι 1 If it is disgraceful for a woman Here, **to have {her} hair cut off** refers to how **hair** is trimmed or cut much shorter. The phrase **to be shaved** refers to how **hair** can be cut so short that it is no longer visible. If your language has separate words for these two actions, you could use them here. If your language has only one word for cutting **hair** short, you could use just one word here. Alternate translation: “to have her hair cut short” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 6 pflq figs-activepassive τὸ κείρασθαι ἢ ξυρᾶσθαι 1 If it is disgraceful for a woman If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair** that is **cut off** or **shaved** rather than focusing on the person doing the “cutting” or “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “to have someone cut her hair off or to shave her” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 6 od1s figs-imperative3p κατακαλυπτέσθω 1 If it is disgraceful for a woman 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 “needs to.” Alternate translation: “she needs to cover her head” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 7 endt grammar-connect-words-phrases γὰρ 1 should not have his head covered Here, **For** introduces further reasons why what Paul has argued about “covering heads” is true. If it would be helpful in your language, you could leave **For** untranslated or use a word or phrase that introduces further reasons. Alternate translation: “Here are more reasons why” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 11 7 cycr οὐκ ὀφείλει 1 should not have his head covered This could indicate that the **man**: (1) should not **cover his head**. Alternate translation: “must not” (2) is not required to **cover his head**, but he can do what he wants to do. Alternate translation: “is under no obligation” -1CO 11 7 aa4r figs-explicit κατακαλύπτεσθαι τὴν κεφαλήν 1 should not have his head covered Here, **to cover his head** refers to using a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “have a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 11 7 aa4r figs-explicit κατακαλύπτεσθαι τὴν κεφαλήν 1 should not have his head covered Here, **to cover {his} head** refers to using a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “have a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 7 hvot grammar-connect-logic-result ὑπάρχων 1 should not have his head covered Here, **being** introduces a clause that gives a reason or basis for what he has already said. If it would be helpful in your language, you could express this connection with a word or phrase that introduces a reason or basis. Alternate translation: “since he is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 11 7 rc0x figs-abstractnouns εἰκὼν καὶ δόξα Θεοῦ 1 should not have his head covered If your language does not use abstract nouns for the ideas behind **image** and **glory**, you can express the idea by using verbs such as “reflect” and “glorify.” Alternate translation: “one who reflects and glorifies God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 7 mdob figs-explicit ἡ γυνὴ…δόξα ἀνδρός ἐστιν 1 should not have his head covered Here, **woman** and **man** could refer to: (1) a **woman** and **man** who are married to each other. Alternate translation: “the wife is the glory of the husband” (2) any people who are male and female. Alternate translation: “the female person is the glory of the male person” (See: [[rc://en/ta/man/translate/figs-explicit]]) From 3490119352662e69e38a5efc7c984c4ce389f8f3 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 15:38:17 +0000 Subject: [PATCH 12/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index fb6aa63fe3..17878beb81 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1488,7 +1488,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 10 o1mz figs-possession τῆς κεφαλῆς 1 have a symbol of authority on her head Here, **the** with **head** implies that **the head** belongs to the **woman**. If it would be helpful in your language, you could express this implication with a word that directly states possession. Alternate translation: “her head” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 11 10 vwq4 figs-explicit διὰ τοὺς ἀγγέλους 1 have a symbol of authority on her head Here, **because of the angels** clearly means that Paul considers **the angels** to be a reason for why **the woman ought to have authority on the head**, whichever meaning of that clause you decide on. However, what Paul means by the phrase **because of the angels** is not clear. Therefore, you also should leave your translation open so that your readers could draw any of the following conclusions. The phrase **because of the angels** could refer to: (1) how the angels oversee the order of the world and especially worship. The **woman** having **authority on the head** would satisfy what the angels require for worship practices. Alternate translation: “because of what the angels require” (2) how the angels can be sexually attracted to earthly women, so **the woman ought to have authority on the head** to keep the angels from acting or being tempted to act sexually with women. Alternate translation: “because otherwise the angels would be tempted” (3) how the angels are present in the worship of the community, and **the woman** must **have authority on the head** as a sign of respect to them. Alternate translation: “because angels are present when you worship” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 11 pir4 grammar-connect-logic-contrast πλὴν 1 Nevertheless, in the Lord Here, **Nevertheless** introduces a contrast or qualification of what Paul has been saying, especially with reference to [11:8–9](../11/08.md). Use a word or phrase in your language that introduces a contrast or qualification of previous arguments. Alternate translation: “Even so” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) -1CO 11 11 h9t4 figs-metaphor ἐν Κυρίῳ 1 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, identifies the situation in which men and women are **not independent** from each other. Alternate translation: “in their union with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 11 11 h9t4 figs-metaphor ἐν Κυρίῳ 1 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, identifies the situation in which men and women are **not independent** from each other. Alternate translation: “in their union with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 11 hqy4 figs-litotes οὔτε…χωρὶς…οὔτε ἀνὴρ χωρὶς 1 the woman is not independent from the man, nor is the man independent from the woman Here Paul uses two negative words, **not** and **independent from**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use one positive word. Alternate translation: “is dependent on … and man is dependent on” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 11 11 velr figs-genericnoun γυνὴ…ἀνδρὸς…ἀνὴρ…γυναικὸς 1 the woman is not independent from the man, nor is the man independent from the woman Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 11 12 aiid figs-genericnoun ἡ γυνὴ…τοῦ ἀνδρός…ὁ ἀνὴρ…τῆς γυναικός 1 all things come from God Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) From c8c9938dfc8b4e84e60298f4cdcb01a280852c53 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 15:40:54 +0000 Subject: [PATCH 13/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 17878beb81..5e2f61dc98 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1532,7 +1532,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 19 s9sy figs-irony δεῖ…καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν 1 For there must also be factions among you This sentence could be: (1) a simple statement about how God uses **factions** to reveal **those who are approved**. Alternate translation: “God wishes to make evident among you those who are approved, and factions among you are a necessary part of this” (2) an ironic statement that identifies **factions** as the **necessary** result of people who want to show themselves off as **those who are approved**. Use a standard form in your language to indicate irony, especially with the phrase **those who are approved**, which would be spoken from the Corinthians’ perspective. Alternate translation: “some people consider it necessary indeed for there to be factions among you, so that they, who consider themselves to be ‘those who are approved,’ may display themselves publicly among you” (See: [[rc://en/ta/man/translate/figs-irony]]) 1CO 11 19 kcr7 translate-unknown αἱρέσεις 1 factions Here, **factions** has similar meaning to “divisions” in [11:18](../11/18.md). The word **factions** focuses more on the content of the differing beliefs and practices than “divisions” does; “divisions” emphasizes the differences themselves. If your language can clearly express these distinctions, you could use words that express these two ideas. If your language does not clearly express these distinctions, you can translate **factions** with the same word you used for “divisions.” Alternate translation: “divisions” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 19 j7db figs-activepassive δόκιμοι 1 who are approved If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **approved** rather than focusing on the person doing the “approving.” If you must state who did the action, you must choose a subject that fits with whether you understand this sentence as ironic or not. The subject could be: (1) God, if the sentence is not ironic. Alternate translation: “whom God approves” (2) the people themselves, if the sentence is ironic. Alternate translation: “who approve of themselves” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 11 19 gdxa figs-explicit καὶ οἱ δόκιμοι φανεροὶ γένωνται 1 who are approved Here Paul does not state how or why **those who are approved** will **become evident**. Depending on whether the sentence is ironic or not, **may become evident** could imply that: (1) the **factions** are God’s way of testing and revealing who is **approved**, since those who continue to genuinely believe are **approved**. This is the implication if the sentence is not ironic. Alternate translation: “God may reveal also those who are approved” (2) the **factions** are the means by which some people show off what they think about themselves as **approved**. This is the implication if the sentence is ironic. Alternate translation: “also those who are approved may show themselves off” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 11 19 gdxa figs-explicit καὶ οἱ δόκιμοι φανεροὶ γένωνται 1 who are approved Here Paul does not state how or why **the ones approved** will **become evident**. Depending on whether the sentence is ironic or not, **may become evident** could imply that: (1) the **factions** are God’s way of testing and revealing who is **approved**, since those who continue to genuinely believe are **approved**. This is the implication if the sentence is not ironic. Alternate translation: “God may reveal also those who are approved” (2) the **factions** are the means by which some people show off what they think about themselves as **approved**. This is the implication if the sentence is ironic. Alternate translation: “also those who are approved may show themselves off” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 20 x9h5 grammar-connect-logic-result οὖν 1 come together Here, **So then** introduces an inference or result from the “divisions” and “factions” mentioned in [11:18–19](../11/18.md). If it would be helpful in your language, you could translate **So then** to more clearly state what it draws an inference from. Alternate translation: “So then, since you have factions,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 11 20 xe65 figs-doublet συνερχομένων…ὑμῶν ἐπὶ τὸ αὐτὸ 1 come together Here Paul uses both **come together** and **in one place** to emphasize the physical unity of the Corinthians when they meet. He does this in order to contrast this physical unity with the disunity that their eating practices show. If your language does not use two similar phrases for emphasis like Paul does, then you can use just one phrase and indicate the emphasis in another way. Alternate translation: “when you are all together” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 11 20 dse7 figs-explicit οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν 1 it is not the Lord’s Supper that you eat Here Paul does not explicitly state that the Corinthians **come together** in order to **eat the Lord’s Supper**. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating **the Lord’s Supper**, but what they are doing does not actually count as **the Lord’s Supper**. If it would be helpful in your language, you could state explicitly that the idea behind **it is not to eat the Lord’s Supper** is that the Corinthians thought that they were eating **the Lord’s Supper**, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: [[rc://en/ta/man/translate/figs-explicit]]) From d14592f708bb0295c316c175cf01c64a91942e0f Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 15:46:18 +0000 Subject: [PATCH 14/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 5e2f61dc98..2ac42c365a 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1535,8 +1535,8 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 19 gdxa figs-explicit καὶ οἱ δόκιμοι φανεροὶ γένωνται 1 who are approved Here Paul does not state how or why **the ones approved** will **become evident**. Depending on whether the sentence is ironic or not, **may become evident** could imply that: (1) the **factions** are God’s way of testing and revealing who is **approved**, since those who continue to genuinely believe are **approved**. This is the implication if the sentence is not ironic. Alternate translation: “God may reveal also those who are approved” (2) the **factions** are the means by which some people show off what they think about themselves as **approved**. This is the implication if the sentence is ironic. Alternate translation: “also those who are approved may show themselves off” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 20 x9h5 grammar-connect-logic-result οὖν 1 come together Here, **So then** introduces an inference or result from the “divisions” and “factions” mentioned in [11:18–19](../11/18.md). If it would be helpful in your language, you could translate **So then** to more clearly state what it draws an inference from. Alternate translation: “So then, since you have factions,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 11 20 xe65 figs-doublet συνερχομένων…ὑμῶν ἐπὶ τὸ αὐτὸ 1 come together Here Paul uses both **come together** and **in one place** to emphasize the physical unity of the Corinthians when they meet. He does this in order to contrast this physical unity with the disunity that their eating practices show. If your language does not use two similar phrases for emphasis like Paul does, then you can use just one phrase and indicate the emphasis in another way. Alternate translation: “when you are all together” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 11 20 dse7 figs-explicit οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν 1 it is not the Lord’s Supper that you eat Here Paul does not explicitly state that the Corinthians **come together** in order to **eat the Lord’s Supper**. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating **the Lord’s Supper**, but what they are doing does not actually count as **the Lord’s Supper**. If it would be helpful in your language, you could state explicitly that the idea behind **it is not to eat the Lord’s Supper** is that the Corinthians thought that they were eating **the Lord’s Supper**, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 21 gvln translate-unknown τὸ ἴδιον δεῖπνον προλαμβάνει 1 it is not the Lord’s Supper that you eat This could refer to: (1) how some of the Corinthians were receiving food “before” others were. This could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Or it could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Alternate translation: “eats his own supper before others receive enough food” or “receives the food that was prepared for him ahead of time” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 11 20 dse7 figs-explicit οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν 1 it is not the Lord’s Supper that you eat Here Paul does not explicitly state that the Corinthians **come together** in order **to eat {the} Lord’s Supper**. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating **{the} Lord’s Supper**, but what they are doing does not actually count as **{the} Lord’s Supper**. If it would be helpful in your language, you could state explicitly that the idea behind **it is not to eat {the} Lord’s Supper** is that the Corinthians thought that they were eating **{the} Lord’s Supper**, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 11 21 gvln translate-unknown τὸ ἴδιον δεῖπνον προλαμβάνει 1 it is not the Lord’s Supper that you eat This could refer to: (1) how some of the Corinthians were receiving food before others were. This could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Or it could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Alternate translation: “eats his own supper before others receive enough food” or “receives the food that was prepared for him ahead of time” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 21 ljb3 figs-gendernotations ἴδιον 1 it is not the Lord’s Supper that you eat Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** with a non gendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 21 g0su figs-idiom ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul repeats **one is** to introduce two of the results that come from **each one** taking **his own supper first**. He does not mean that only **one** person is **hungry** or **drunk**, and he does not mean that these are the only two options. If it would be helpful in your language, you could express this form with a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 21 fbmb figs-explicit ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If it would be helpful in your language, you could express the contrast between being **hungry** and **drunk** by using all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -1546,7 +1546,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 22 zl1h grammar-connect-words-phrases ἢ…καταφρονεῖτε 1 to eat and to drink in The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have **houses in which to eat and to drink**. With **Or**, then, Paul introduces the incorrect alternative: they could **despise the church of God and humiliate those who have nothing**. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather, do you despise” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 11 22 am33 figs-rquestion ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας? 1 Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we do not want to do these things.” If it would be helpful in your language, you could express the idea behind this question with a strong statement. Alternate translation: “However, you are the ones who despise the church of God and humiliate those who have nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 fshq grammar-connect-words-phrases καὶ καταισχύνετε 1 Here, **and** introduces the specific way in which some of the Corinthians **despise the church of God**. If it would be helpful in your language, you could express the function of **and** here with a word that more clearly indicates a specific example or a means. Alternate translation: “by humiliating” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 11 22 d2cm figs-hyperbole τοὺς μὴ ἔχοντας 1 despise Here, **those who have nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those who **have nothing**. If it would be helpful in your language, you could qualify Paul’s claim and express the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) +1CO 11 22 d2cm figs-hyperbole τοὺς μὴ ἔχοντας 1 despise Here, **the ones having nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those **having nothing**. If it would be helpful in your language, you could qualify Paul’s claim and express the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) 1CO 11 22 nz88 figs-rquestion τί εἴπω ὑμῖν? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “we know that you are going to rebuke us.” If it would be helpful in your language, you could express the idea behind this question with a strong statement about what Paul is going to say. Alternate translation: “You know what I am going to say to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 uv6z figs-rquestion ἐπαινέσω ὑμᾶς ἐν τούτῳ? 1 What should I say to you? Should I praise you? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 11 22 qc27 figs-doublet ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ! 1 What should I say to you? Should I praise you? Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers would not understand why Paul repeats the same idea, you could combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: [[rc://en/ta/man/translate/figs-doublet]]) @@ -1555,7 +1555,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 23 iy93 figs-explicit ἐν τῇ νυκτὶ ᾗ παρεδίδετο 1 For I received from the Lord what I also passed on to you, that the Lord Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see [Matthew 26:14–16](../mat/26/14.md); [Mark 14:10–11](../mrk/14/10.md); [Luke 22:3–6](../luk/22/03.md)). After Jesus eats with his disciples and spends time praying, Judas leads the religious leaders to Jesus, and they arrest him (see [Matthew 26:47–50](../mat/26/47.md); [Mark 14:43–46](../mrk/14/43.md); [Luke 22:47–48](../luk/22/47.md); [John 18:2–12](../jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If it would be helpful in your language, you could express what **on the night in which he was betrayed** refers to with a footnote to explain the context or include some short, extra information. Alternate translation: “on the night in which he was handed over to die” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 23 c197 figs-activepassive παρεδίδετο 1 on the night when he was betrayed If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Jesus**, who was **betrayed**, rather than focusing on the person doing the “betraying.” If you must state who did the action, Paul implies that “Judas Iscariot” did it. Alternate translation: “Judas betrayed him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 23 gkv2 figs-extrainfo ὁ Κύριος Ἰησοῦς…ἔλαβεν ἄρτον 1 on the night when he was betrayed Beginning here and continuing in [11:24–25](../11/24.md), Paul tells the story of what is often called “The Last Supper.” This is Jesus’ last meal with his closest disciples before his death, and Paul narrates some things that he said and did during this last meal. Since Paul himself states the details, you should not need to state anything more explicitly than he does. The story of “The Last Supper” can also be found in [Matthew 26:20–29](../mat/26/20.md); [Mark 14:17–25](../mrk/14/17.md); [Luke 22:14–23](../luk/22/14.md). (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 11 24 e19d translate-unknown ἔκλασεν 1 he broke it Here, “breaking bread” refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. If it would be helpful in your language, you could express **he broke it** with a word or phrase in your language that refers to how people eat bread. Alternate translation: “he split it up” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 11 24 e19d translate-unknown ἔκλασεν 1 he broke it Here, “breaking bread” refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. If it would be helpful in your language, you could express **he broke {it}** with a word or phrase in your language that refers to how people eat bread. Alternate translation: “he split it up” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 11 24 wmfb figs-quotations εἶπεν, τοῦτό μού ἐστιν τὸ σῶμα, τὸ ὑπὲρ ὑμῶν; τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 1 he broke it If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “said that this was his body, which is for you, and that you should do this in remembrance of him” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 11 24 f6hn figs-metaphor τοῦτό μού ἐστιν τὸ σῶμα 1 This is my body Here Paul refers to how Jesus identified the “bread” as his **body**. This figure of speech has been interpreted in a number of ways. The “bread” could somehow become Jesus’ **body**, or Jesus’ **body** could be present in some way when people eat the “bread,” or the “bread” could represent or memorialize Jesus’ **body**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This functions as my body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 24 fqyb figs-explicit τὸ ὑπὲρ ὑμῶν 1 This is my body Here, **for you** refers to how Jesus offered his **body** by dying **for you**, that is, those who believe in him. If it would be helpful in your language, you could express the idea behind what **for you** implies more explicitly. Alternate translation: “which is sacrificed for you” or “which I will sacrifice for you” (See: [[rc://en/ta/man/translate/figs-explicit]]) From b06379a111d2c5eadaa50d02b121b753d217d3df Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 15:50:32 +0000 Subject: [PATCH 15/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 2ac42c365a..6f86bdfb18 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1568,7 +1568,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 25 sw0n figs-metaphor τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι 1 the cup Here Paul refers to how Jesus identified the **cup** as **the new covenant in my blood**. This figure of speech has been interpreted in a number of ways. The wine in the **cup** could somehow become Jesus’ **blood**, or Jesus’ **blood** could be present in some way when people drink from the **cup**, or the wine in the **cup** could represent or memorialize Jesus’ **blood**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This cup represents the new covenant in my blood” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 25 j2qc figs-metaphor ἐν τῷ ἐμῷ αἵματι 1 the cup Here, **in my blood** is a spatial metaphor that could refer to: (1) how the **new covenant** has been inaugurated or initiated by Jesus’ **blood**. Alternate translation: “initiated by my blood” (2) how the **cup** can be identified with **the new covenant**. Alternate translation: “because of my blood” or “because it contains my blood” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 11 25 z54e writing-pronouns τοῦτο ποιεῖτε 1 Do this as often as you drink it Here, **this** could refer to: (1) doing what Jesus has done, including everything he did with **the cup**. Alternate translation: “Perform this ceremony” or “Do these things” (2) just drinking from the **cup**. Alternate translation: “Drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -1CO 11 25 dy4s writing-pronouns ὁσάκις ἐὰν πίνητε 1 Do this as often as you drink it Here, **it** refers to **the cup** and thus also the drink inside **the cup**. This does not mean that believers are supposed to **Do this** every time they drink from any cup. Rather, whenever they **drink** from **the cup** in the context of the **remembrance** of Jesus, they should **Do this**. If it would be helpful in your language, you could translate **as often as you drink it** toidentity more clearly what **it** means. Alternate translation: “as often as you drink from the cup in this ceremony” or “as often as you drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 11 25 dy4s writing-pronouns ὁσάκις ἐὰν πίνητε 1 Do this as often as you drink it Here, **{it}** refers to **the cup** and thus also the drink inside **the cup**. This does not mean that believers are supposed to **Do this** every time they drink from any cup. Rather, whenever they **drink** from **the cup** in the context of the **remembrance** of Jesus, they should **Do this**. If it would be helpful in your language, you could translate **as often as you drink it** toidentity more clearly what **it** means. Alternate translation: “as often as you drink from the cup in this ceremony” or “as often as you drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 11 25 lfb6 figs-abstractnouns εἰς τὴν ἐμὴν ἀνάμνησιν 1 the cup If your language does not use an abstract noun for the idea behind **remembrance**, you can express the idea by using a verb such as “remember.” Alternate translation: “to remember me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 11 25 oic7 figs-metonymy ἐμὴν 1 the cup When Jesus here refers to **me**, he is referring more specifically to what he has done and will do for his followers, particularly how he is about to offer himself for them. If it would be helpful in your language, you could express **me** and think that Jesus is just speaking about personal memory by clarifying that **me** refers to particular actions done by **me**. Alternate translation: “of what I am doing for you” or “of how I am going to die for you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 11 26 zveq figs-metonymy τὸ ποτήριον 1 until he comes Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in the **cup**. Alternate translation: “what is in this cup” or “this wine” (See: [[rc://en/ta/man/translate/figs-metonymy]]) @@ -1580,7 +1580,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 27 z6en figs-explicit ἀναξίως 1 eats the bread or drinks the cup of the Lord Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If it would be helpful in your language, you could express **in an unworthy manner** with a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 27 d51p figs-idiom ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου 1 eats the bread or drinks the cup of the Lord Here, **guilty of** could introduce: (1) what the person is **guilty of** doing. Here, that could be “profaning” or “dishonoring” the **body and the blood of the Lord**, or it could be participating in killing **the Lord**, which his **body** and **blood** signifies. Alternate translation: “guilty of dishonoring the body and the blood of the Lord” or “guilty of spilling the Lord’s blood and piercing his body” (2) whom the person has wronged. Here, that would be **the Lord** himself, particularly as he offered his **body** and **blood**. Alternate translation: “guilty of sinning against the Lord in his body and blood” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 28 mwzr figs-imperative3p δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. 1 examine In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) -1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If it would be helpful in your language, you could express the idea behind these wordsby using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 11 28 nhx7 figs-gendernotations ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω 1 examine Here, **a man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If it would be helpful in your language, you could express the idea behind these wordsby using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 28 ih78 figs-infostructure οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω 1 examine Here, **in this way** introduces both **let him eat** and **let him drink**. If it would be helpful in your language, you could combine **let him drink** and the earlier command, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 11 28 hzac figs-idiom ἐκ τοῦ ἄρτου ἐσθιέτω 1 examine Here, to **eat from** something means to **eat** some of that thing. If it would be helpful in your language, you could express **eat from** with a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 11 29 gqd2 figs-metaphor μὴ διακρίνων τὸ σῶμα 1 without discerning the body Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]]) From ac1e195e6fe4465f692aad8c790309c3dde14f83 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 15:54:33 +0000 Subject: [PATCH 16/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 6f86bdfb18..01bbe381f9 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1592,15 +1592,15 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 11 31 jg7v grammar-connect-condition-contrary εἰ δὲ ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has already stated in the last verse that the Corinthians are being **judged**, which means that **we** are indeed **judged**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “But were we to actually examine ourselves” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) 1CO 11 31 j6ml figs-explicit ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is speaking about **examining ourselves** in the context of the Lord’s Supper, as the similarity of this statement to [11:28](../11/28.md) shows. If it would be helpful in your language, you could state explicitly that Paul is still speaking about **examining** in the context of the Lord’s Supper. Alternate translation: “we were examining ourselves at the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 31 egl8 figs-activepassive οὐκ ἂν ἐκρινόμεθα 1 we will not be judged If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **judged** rather than focusing on the person doing the “judging.” Alternate translation: “God would not judge us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 11 32 ruq5 figs-activepassive κρινόμενοι…ὑπὸ Κυρίου 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person **being judged** instead of focusing on **the Lord**. Alternate translation: “the Lord judging us” or “when the Lord judges us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 11 32 ruq5 figs-activepassive κρινόμενοι…ὑπὸ Κυρίου 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person **being judged** instead of focusing on **{the} Lord**. Alternate translation: “the Lord judging us” or “when the Lord judges us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 32 s2ax grammar-connect-time-simultaneous κρινόμενοι…ὑπὸ Κυρίου, παιδευόμεθα 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here, **being judged** and **we are disciplined** happen at the same time. The phrase **we are disciplined** gives the function or purpose of **being judged**. If it would be helpful in your language, you could express how these two phrases relate by stating their relationship explicitly. Alternate translation: “when we are judged by the Lord, we are disciplined” or “being judged by the Lord is how we are disciplined” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) -1CO 11 32 c8qi figs-activepassive παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **the Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 11 32 c8qi figs-activepassive παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **{the} Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 11 32 gr2a figs-synecdoche τῷ κόσμῳ 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here Paul uses **world** to refer primarily to the humans that are part of the **world**, those who do not believe in Christ. If it would be helpful in your language, you could express the meaning of this word by translating **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) 1CO 11 33 igek figs-gendernotations ἀδελφοί 1 come together to eat Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 11 33 maa7 grammar-connect-time-simultaneous συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here, **coming together to eat** is the situation in which the the Corinthians are to **wait for one another**. If it would be helpful in your language, you could express the relationship between these statements by clarifying that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) 1CO 11 33 bvhq figs-explicit συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here Paul implies that they are eating the Lord’s Supper. If it would be helpful in your language, you could express the idea behind this implication explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 33 nky5 figs-explicit ἀλλήλους ἐκδέχεσθε 1 wait for one another Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring one’s own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 11 34 zowl grammar-connect-condition-hypothetical εἴ 1 let him eat at home Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) +1CO 11 34 zowl grammar-connect-condition-hypothetical εἴ 1 let him eat at home Here Paul uses **If** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **If anyone is hungry**. If it would be helpful in your language, you could express this form by stating the **If** statement by introducing it with a word such as “whenever.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 11 34 aw3r figs-explicit εἴ τις πεινᾷ 1 let him eat at home Here, being **hungry** indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be **hungry** enough that they are not waiting for everyone to receive food, or they could be **hungry** for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated [11:21](../11/21.md) and [33](../11/33.md). Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 11 34 v2uh figs-imperative3p ἐν οἴκῳ ἐσθιέτω 1 let him eat at home Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative3p]]) 1CO 11 34 jjqd figs-gendernotations ἐσθιέτω 1 let him eat at home Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** with a non gendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) From 12dc5f91706e06cbd7324d42fa146f3e2e740f2d Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 16:01:12 +0000 Subject: [PATCH 17/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 6 +++--- 1 file changed, 3 insertions(+), 3 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 01bbe381f9..382447bc5e 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1616,11 +1616,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 1 i3k7 figs-litotes οὐ θέλω ὑμᾶς ἀγνοεῖν 1 I do not want you to be uninformed Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has a meaning opposite to that of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to have knowledge” or “I want you to be very knowledgeable” (See: [[rc://en/ta/man/translate/figs-litotes]]) 1CO 12 2 hbt8 figs-metaphor πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 you were led astray to idols who could not speak, in whatever ways you were led by them Here, **led astray** and **led** refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody were “leading” them **astray** or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 2 xnw1 figs-activepassive πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid identifying who did the “leading astray,” because he wishes to keep it general. If you must state who did the action, Paul implies that “other pagans” or “something” did it. Alternate translation: “others led you astray to mute idols, in whatever ways they led you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 12 2 c6pj translate-unknown τὰ εἴδωλα τὰ ἄφωνα 1 Here, **mute** means that the **idols** cannot speak to those who worship them. If it would be helpful in your language, you could express **mute** with a word or phrase to describe the **idols** as unable to speak. Alternate translation: “idols who do not communicate” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 12 2 c6pj translate-unknown τὰ εἴδωλα τὰ ἄφωνα 1 Here, **mute** means that the **idols** cannot speak to those who worship them. If it would be helpful in your language, you could express **mute** with a word or phrase to describe the **idols** as unable to speak. Alternate translation: “idols who cannot communicate” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 2 cinz figs-extrainfo ὡς ἂν ἤγεσθε 1 Here Paul intentionally uses vague language that does not define the **ways you were led**. In your translation, use a word or phrase that similarly does not tightly define what the **ways** are. Alternate translation: “however you were led” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) 1CO 12 3 qd7u grammar-connect-logic-result διὸ 1 no one who speaks by the Spirit of God can say Here, **Therefore** could draw a conclusion from: (1) [12:1–2](../12/01.md). The Corinthians “know” about how pagan worship worked (verse 2), but Paul wants to tell them more about how Christian worship works (verse 1). **Therefore**, he will make this **known** to them. Alternate translation: “Because you know less about Christian worship” (2) just [12:2](../12/02.md). The Corinthians were accustomed to how “inspired speech” or **speaking** by the power of a god worked when they “were pagans.” Now, Paul wants to tell them about how it works by the power of the Holy Spirit. Alternate translation: “Now, however” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 12 3 cae5 translate-names Πνεύματι Θεοῦ…Πνεύματι Ἁγίῳ 1 no one who speaks by the Spirit of God can say Here, **Spirit of God** and **Holy Spirit** are two different names for the same person: the Holy Spirit. If your language uses only one name for the Holy Spirit, and if your readers would think that two different persons are identified in this verse, you could use the same name in both places in this verse. Alternate translation: “the Holy Spirit … the Holy Spirit” or “the Spirit of God … the Spirit of God” (See: [[rc://en/ta/man/translate/translate-names]]) -1CO 12 3 zg4j figs-explicit ἐν Πνεύματι Θεοῦ λαλῶν…ἐν Πνεύματι Ἁγίῳ 1 no one who speaks by the Spirit of God can say Here, **speaking by the Spirit of God** refers to words that the **Spirit of God** has enabled someone to say. This could be more formal, such as in prophecy or preaching, or it could be less formal, referring to everyday speech. Paul does not specify exactly what he has in mind since the Corinthians would have understood what he implied. If it would be helpful in your language, you could express the idea behind what **speaking by the Spirit of God** meansin a way that more clearly refers to the **Spirit** empowering someone to “speak.” Alternate translation: “speaking as the Spirit of God leads them … as the Holy Spirit leads them” or “speaking in the power of the Spirit of God … in the power of the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 3 zg4j figs-explicit ἐν Πνεύματι Θεοῦ λαλῶν…ἐν Πνεύματι Ἁγίῳ 1 no one who speaks by the Spirit of God can say Here, **speaking by {the} Spirit of God** refers to words that the **Spirit of God** has enabled someone to say. This could be more formal, such as in prophecy or preaching, or it could be less formal, referring to everyday speech. Paul does not specify exactly what he has in mind since the Corinthians would have understood what he implied. If it would be helpful in your language, you could express the idea behind what **speaking by {the} Spirit of God** means in a way that more clearly refers to the **Spirit** empowering someone to “speak.” Alternate translation: “speaking as the Spirit of God leads them … as the Holy Spirit leads them” or “speaking in the power of the Spirit of God … in the power of the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 3 irbm figs-quotations λέγει, ἀνάθεμα Ἰησοῦς…εἰπεῖν, Κύριος Ἰησοῦς 1 no one who speaks by the Spirit of God can say If your language does not use this form to refer to what someone says, you can translate the statements as indirect quotes instead of as direct quotes. Alternate translation: “says that Jesus is accursed … to say that Jesus is Lord” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 12 3 jak6 translate-unknown ἀνάθεμα Ἰησοῦς 1 Jesus is accursed This phrase identifies any words that someone might use to “curse” **Jesus**. If it would be helpful in your language, you could express **Jesus {is} accursed** with a form that indicates any kind of “curse” against someone. Alternate translation: “Cursed be Jesus” or “I curse Jesus” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 3 tzk9 grammar-connect-exceptions οὐδεὶς δύναται εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι Ἁγίῳ 1 Jesus is accursed If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “and only by the Holy Spirit is one able to say, ‘Jesus is Lord’” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) @@ -1632,7 +1632,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 6 ybaf figs-abstractnouns διαιρέσεις ἐνεργημάτων 1 who is working all things in everyone If your language does not use an abstract noun for the idea behind **varieties**, you can express the idea by using an adjective such as “various” or “different.” Alternate translation: “various workings” or “different workings” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 6 mmdx translate-unknown ἐνεργημάτων 1 who is working all things in everyone Here, **workings** refers to “activities” or “actions,” that is, doing things. If it would be helpful in your language, you could express **workings** with a word or phrase that refers generally to “doing things.” Alternate translation: “of activities” or “of ways to do things” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 6 r3vr figs-ellipsis ὁ αὐτὸς Θεός 1 who is working all things in everyone Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same God** who empowers the **varieties of workings**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “it is the same God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 12 6 eth3 figs-explicit τὰ πάντα ἐν πᾶσιν 1 who is working all things in everyone Here, **all things in everyone** could refer: (1) specifically to **all** gifts, ministries, and workings that God **works** in **everyone** who believes. Alternate translation: “each of these things in each person” (2) generally to how God **works all {things}** in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 12 6 eth3 figs-explicit τὰ πάντα ἐν πᾶσιν 1 who is working all things in everyone Here, **all things in everyone** could refer: (1) specifically to **all** gifts, ministries, and workings that God is **working** in **everyone** who believes. Alternate translation: “each of these things in each person” (2) generally to how God is **working all {things}** in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 7 x7mv figs-activepassive ἑκάστῳ…δίδοται 1 to each one is given If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than focusing on the one who gives them. If you must state who did the action, Paul implies that “God” did it (see [12:6](../12/06.md)). Alternate translation: “to each one God gives” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 7 zyqc figs-abstractnouns ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given If your language does not use an abstract noun for the idea behind **display**, you can express the idea by using a verb such as “display” or “manifest.” Alternate translation: “how they display the Spirit” or “how they manifest the power of the Spirit” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 7 j2rf figs-possession ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given Here Paul uses the possessive form to indicate how **the Spirit** is revealed by **the outward display**. If it would be helpful in your language, you could express the idea behind that **the outward display** is a revelation of **the Spirit**with a verbal phrase. Alternate translation: “the ability to outwardly display the Spirit” or “a way to outwardly display the Spirit” (See: [[rc://en/ta/man/translate/figs-possession]]) From de00b41d3d5d44e551ac84aa37d688c3419d188d Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 17:22:42 +0000 Subject: [PATCH 18/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 382447bc5e..73d6ba099d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1648,7 +1648,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 9 rh96 figs-ellipsis ἑτέρῳ πίστις…ἄλλῳ…χαρίσματα 1 to another gifts of healing by the one Spirit Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of [12:8](../12/08.md) (“is given”). If your language does need these words, you could supply them from that clause. Alternate translation: “to another is given faith … to another are given gifts” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 9 s2lf figs-explicit πίστις 1 to another gifts of healing by the one Spirit Here, **faith** refers to a special belief in God. It does not refer to the **faith** that all believers have. This special **faith** could be the belief in God that is required to do miracles, or it could be the ability to help others believe more, or it could be something else. If it would be helpful in your language, you could express more explicitly that **faith** by itself is a special kind of **faith**. Alternate translation: “special faith” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 12 9 foa8 figs-abstractnouns πίστις 1 to another gifts of healing by the one Spirit If your language does not use an abstract noun for the idea behind **faith**, you can express the idea by using a verb such as “believe” or “trust.” Alternate translation: “the ability to believe” or “how they believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 12 9 szhv τῷ ἑνὶ Πνεύματι 1 to another gifts of healing by the one Spirit Here, **that one Spirit** means basically the same thing as **the same Spirit**. Paul uses a different phrase because changing a repeated phrase was sometimes considered good style in his culture. If it would not be good style to state **the same Spirit** with different words in your language, and if your readers would be confused about why Paul changes his words, you could use **the same Spirit** here instead of **that one Spirit**. Alternate translation: “the same Spirit” +1CO 12 9 szhv τῷ ἑνὶ Πνεύματι 1 to another gifts of healing by the one Spirit Here, **the one Spirit** means basically the same thing as **the same Spirit**. Paul uses a different phrase because changing a repeated phrase was sometimes considered good style in his culture. If it would not be good style to state **the same Spirit** with different words in your language, and if your readers would be confused about why Paul changes his words, you could use **the same Spirit** here instead of **that one Spirit**. Alternate translation: “the same Spirit” 1CO 12 10 x572 writing-pronouns ἄλλῳ…ἄλλῳ…ἄλλῳ…ἑτέρῳ…ἄλλῳ 1 to another prophecy Throughout this verse, Paul specifically refers to **another**. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If it would be helpful in your language, you could express that Paul is giving examples here with a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people … to other people … to other people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 10 v7xy figs-ellipsis ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ προφητεία, ἄλλῳ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν. 1 to another various kinds of tongues Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of [12:8](../12/08.md) (“is given”). If your language does need these words, you could supply them from that clause. Alternate translation: “and to another are given workings of power; to another is given prophecy; to another are given discernments of spirits; to another are given kinds of tongues; and to another is given the interpretation of tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 12 10 j8qk figs-abstractnouns ἐνεργήματα δυνάμεων 1 to another the interpretation of tongues If your language does not use abstract nouns for the ideas behind **workings** or **power**, you can express the ideas by using a verb and adverbs. Alternate translation: “how they powerfully work” or “what they powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -1656,7 +1656,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 10 tnym figs-abstractnouns προφητεία 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **prophecy**, you can express the idea by using a verb such as “prophesy.” Alternate translation: “how they prophesy” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 10 dl8g figs-abstractnouns διακρίσεις πνευμάτων 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **discernments**, you can express the idea by using a verb such as “discern.” Alternate translation: “how they discern spirits” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 12 10 cl59 translate-unknown διακρίσεις 1 to another the interpretation of tongues Here, **discernments** could refer to: (1) the ability to make decisions about **spirits**. Alternate translation: “judging” (2) the ability to evaluate or identify **spirits**. Alternate translation: “evaluation” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 12 10 mab7 translate-unknown πνευμάτων 1 to another the interpretation of tongues Here, **spirits** could refer to: (1) speech or deeds empowered by **spirits** or the **Spirit**. In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (2) spiritual beings themselves. In this case, those with this “gift” can “discern” whether **spirits** represent God or not. Alternate translation: “between spirits” (See: [[rc://en/ta/man/translate/translate-unknown]]) +1CO 12 10 mab7 translate-unknown πνευμάτων 1 to another the interpretation of tongues Here, **spirits** could refer to: (1) speech or deeds empowered by **spirits** or the “Spirit.” In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (2) spiritual beings themselves. In this case, those with this “gift” can “discern” whether **spirits** represent God or not. Alternate translation: “between spirits” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person” 1CO 12 10 skl8 figs-metonymy γλωσσῶν -1 various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If it would be helpful in your language, you could indicate that **tongues** is a way of speaking about “languages” by using a comparable term or expressing the idea plainly. Alternate translation: “of languages … of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 12 10 ork3 translate-unknown γένη γλωσσῶν 1 to another the interpretation of tongues Here, **kinds of tongues** identifies words spoken in languages that the believers could not normally understand. The **tongues** could refer to any or all of the following languages: (1) an otherwise unknown language that one person speaks to God. Alternate translation: “ecstatic speech” or “various private languages” (2) the language or languages spoken by angels. Alternate translation: “various angelic languages” (3) foreign languages that the specific believers in the church do not speak. Alternate translation: “various foreign languages” (See: [[rc://en/ta/man/translate/translate-unknown]]) From 5a879a3650e6a8001fb69fbc60f1bf592f05cb6d Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 17:44:20 +0000 Subject: [PATCH 19/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 73d6ba099d..46634b4030 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1736,7 +1736,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 12 26 da97 figs-activepassive δοξάζεται μέλος 1 one member is honored If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid stating who is doing the “honoring.” If you must state who does it, you can use a vague or indefinite subject. Alternate translation: “they honor a member” or “a member receives honor” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 12 26 vlcf figs-personification συνχαίρει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **all the members** of a body could **rejoice** like people do. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If it would be helpful in your language, you could express this figure of speech with an analogy or express the idea plainly. Alternate translation: “all the members are like people who rejoice together” or “all the members together receive the honor” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 12 27 z2ct grammar-connect-words-phrases δέ 1 Now you are Here, **Now** introduces the application of what Paul has been saying about **the body** in [12:12–26](../12/12.md). You could use a word or phrase that would naturally introduce an application or explanation of what Paul has said in these verses. Alternate translation: “In the end,” or “What I mean is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -1CO 12 27 i8i6 figs-metaphor ὑμεῖς…ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους 1 Now you are Here Paul speaks as if believers were **members**, or body parts, that together make up **the body of Christ**. By speaking in this way, he applies everything he has said in [12:12–26](../12/12.md) about “bodies” to the church, and he emphasizes the unity of the church. Paul used **body** language throughout this whole paragraph, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “it is as if you are the body of Christ and individually members of it” or “you function as the body of Christ, and individually you function as members of it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 12 27 i8i6 figs-metaphor ὑμεῖς…ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους 1 Now you are Here Paul speaks as if believers were **members**, or body parts, that together make up **{the} body of Christ**. By speaking in this way, he applies everything he has said in [12:12–26](../12/12.md) about “bodies” to the church, and he emphasizes the unity of the church. Paul used **body** language throughout this whole paragraph, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “it is as if you are the body of Christ and individually members of it” or “you function as the body of Christ, and individually you function as members of it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 12 27 gul0 translate-unknown μέλη ἐκ μέρους 1 Now you are Here, **individually** refers to how specific people are **members** of the **body of Christ**. In other words, discrete people can each be considered a “member”. If it would be helpful in your language, you could express **individually** with a word or phrase that identifies people on their own, apart from the communities in which they participate. Alternate translation: “each one of you is a member of it” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 12 28 n04s writing-pronouns οὓς 1 first apostles Here, **some** refers to the specific people who have the gifts listed in the rest of this verse. If it would be helpful in your language, you could express **some** by clarifying that it refers to the people who have the gifts or titles he gives in the list. Alternate translation: “people to specifically function” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 12 28 ft5q translate-ordinal πρῶτον…δεύτερον…τρίτον 1 first apostles If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “one, … two, … three,” (See: [[rc://en/ta/man/translate/translate-ordinal]]) From 3418117b61f51e59c84fdf516aee8f2122f5cce3 Mon Sep 17 00:00:00 2001 From: lrsallee Date: Fri, 28 Oct 2022 17:54:03 +0000 Subject: [PATCH 20/20] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 46634b4030..645a85497d 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1780,9 +1780,9 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 4 lhwa figs-doublet οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here, **boast** refers to how people try to draw attention to how great they are, often with words. On the other hand, **arrogant** refers to how highly people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you can use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: [[rc://en/ta/man/translate/figs-doublet]]) 1CO 13 5 cp6x figs-personification οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν 1 Connecting Statement: Here, just like in [13:4](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful. If it would be helpful in your language, you could express **rude** with a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good for oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If it would be helpful in your language, you could express **it does not seek its own** with a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **{its} own** refers to what is good for oneself. In other words, seeking **{its} own** would mean that “love” is trying to do what is best for itself, not for others. If it would be helpful in your language, you could express **it does not seek {its} own** with a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 13 5 xt3v figs-activepassive οὐ παροξύνεται 1 It is not easily angered If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **angered** rather than focusing on the one provoking them. If you must state who did the action, you can use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If it would be helpful in your language, you could express **keep a count of wrongs** with a comparable metaphor or express the idea plainly. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could **keep a count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If it would be helpful in your language, you could express **keep a count of wrongs** with a comparable metaphor or express the idea plainly. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 6 wl5y figs-personification οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 Connecting Statement: Here, just like in [13:4–5](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]]) 1CO 13 6 tpz6 figs-doublenegatives οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth Here Paul uses two negative words, **not** and **unrighteousness**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use one positive word. If you do so, you will have to make the second half a connection instead of a contrast. Alternate translation: “It rejoices in righteousness and in the truth” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) 1CO 13 6 koaf figs-abstractnouns ἐπὶ τῇ ἀδικίᾳ 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth If your language does not use an abstract noun for the idea behind **unrighteousness**, you can express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “unrighteous acts” or “in what people do unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) @@ -1806,7 +1806,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 11 tn5r figs-123person ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul uses the first person **I** to describe himself as an example, but he implies that most people experience what he describes here. If it would be helpful in your language, you could express **I** with a form that provides a general example. Alternate translation: “When people were children, they spoke like children, they thought like children, they reasoned like children. When they became adults, they put away childish things” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 13 11 dx63 figs-parallelism ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος 1 Connecting Statement: Here Paul repeats **like a child** and the same structure in three consecutive clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 13 11 msy8 γέγονα ἀνήρ 1 Connecting Statement: Alternate translation: “I became an adult” -1CO 13 11 sp79 figs-metaphor κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul speaks as if he took **childish {things}** and **put** them **away** in a box or a closet. He means that he stopped doing **childish {things}**, such as “speaking,” “thinking,” or “reasoning” **like a child**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 13 11 sp79 figs-metaphor κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul speaks as if he took **the {things} of the child** and **put** them **away** in a box or a closet. He means that he stopped doing **the {things} of the child**, such as “speaking,” “thinking,” or “reasoning” **like a child**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 12 w2eu figs-explicit βλέπομεν 1 now we see Here Paul does not state what it is that **we see**. The Corinthians would have inferred that he meant that **we see** God. If it would be helpful in your language, you could express the idea behind this implicationexplicitly. Alternate translation: “we see God” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 12 mtw1 figs-metaphor δι’ ἐσόπτρου ἐν αἰνίγματι 1 now we see Here Paul speaks as if **we** were looking at **a mirror** and could see a reflection **unclearly**. With this metaphor, Paul could be expressing the idea: (1) that **now** we can **see** God only indirectly, like a reflection **in a mirror** is an indirect image. Alternate translation: “an indirect reflection of God, as if we were looking in a mirror” (2) that **now** we can only **see** some things about God, like a **mirror** only imperfectly reflects an image. Alternate translation: “imperfectly, as if we were looking at a vague reflection in a mirror” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 13 12 bn3h translate-unknown δι’ ἐσόπτρου 1 For now we see indirectly in a mirror In Paul’s culture, **a mirror** was often made of polished metal. Often, these mirrors were relatively high quality and could reflect images well. Use a word in your language that describes something that reflects an image. Alternate translation: “in a looking glass” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -1822,7 +1822,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 13 13 yzuz figs-infostructure μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα 1 faith, hope, and love Here Paul introduces **these three** and then goes on to name them at the end of the sentence. If it would be helpful in your language, you could rearrange pieces of the sentence. Alternate translation: “faith, hope, and love remain, these three” or “three things, faith, hope, and love, remain” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 13 13 nt1y figs-abstractnouns πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love If your language does not use abstract nouns for the ideas behind **faith**, **hope**, and **love**, you can express ideas by using verbs. If you do so, you may need to specify objects for those verbs. Paul implies that **faith** is in God, **hope** is in what God has promised, and **love** is for God and others. Alternate translation: “trusting in God, hopefully waiting for God to act for us, and loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 13 13 iw8o figs-ellipsis πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **{the} greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 13 13 pw69 figs-abstractnouns ἡ ἀγάπη 1 faith, hope, and love If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “is loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 intro abch 0 # 1 Corinthians 14 General Notes

## Structure and Formatting

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

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

## Special Concepts in this Chapter

### Prophecy

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

### Tongues

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

### Interpreting tongues

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

### The ungifted

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

## Important Figures of Speech in this Chapter

### Rhetorical questions

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

### Building up

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

### Hypothetical examples

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

### “Childlike” metaphor

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

## Other Possible Translation Difficulties in this Chapter

### Holy Spirit or human spirit?

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

### Musical instruments

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

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

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

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

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

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

In [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders are speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations. 1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “Consistently act in” or “Seek after” (See: [[rc://en/ta/man/translate/figs-metaphor]])