From 41cb20a398fb9e559efa1bc47b2e74c52a58a77d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 22 Jul 2022 02:05:45 +0000 Subject: [PATCH] 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 ff6af2cae9..969eac6ca3 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -764,7 +764,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 20 qv47 figs-activepassive ἠγοράσθητε…τιμῆς 1 For you were bought with a price If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **bought** rather than the person doing the “buying.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 20 y7fe ἐν τῷ σώματι ὑμῶν 1 Therefore Alternate translation: “with your body” or “with what you do with your body” 1CO 6 20 t65e translate-textvariants ἐν τῷ σώματι ὑμῶν 1 Therefore After **your body**, a few early manuscripts include “and in your spirit, which belong to God.” Most early manuscripts do not include these additional words. If possible, do not include this addition. (See: [[rc://en/ta/man/translate/translate-textvariants]]) -1CO 7 intro a25m 0 # 1 Corinthians 7 General Notes

## Structure and Formatting

4. On abstinence (7:1–40)
* Directions on sex in marriage (7:1–7)
* Directions on marriage and divorce (7:8–16)
* Believers should remain as God called them (7:17–24)
* Benefit of staying as one is, whether single or married (7:25–35)
* Exceptions for engaged Christians and widows (7:36–40)

## Special Concepts in this Chapter

### The letter from the Corinthians to Paul

In [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.

### Sex and marriage

Throughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.

### Sanctification of unbelieving spouse and children

In [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God will save. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.

### Divorce

In this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://en/tw/dict/bible/other/divorce]])

### The “virgin”

In [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.

### The “coming distress”

In [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://en/tw/dict/bible/other/trouble]])

### Calling

Paul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://en/tw/dict/bible/kt/call]])

## Important Figures of Speech in this Chapter

### Euphemisms for having sex

In the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://en/ta/man/translate/figs-euphemism]])

### Redemption

Just as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])

### Those who have … should be as those who do not have …

In [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.

### Rhetorical questions

Paul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://en/ta/man/translate/figs-rquestion]])

## Other Possible Translation Difficulties in this Chapter

### Translating gendered words

In much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.

### Who speaks, Paul or the Lord?

Throughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it is advice from anyone. Instead, this whole chapter carries apostolic authority.

### Father or fiancé in [7:36–38](../07/36.md)?

In these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.” +1CO 7 intro a25m 0 # 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n * Directions on sex in marriage (7:1–7)\n * Directions on marriage and divorce (7:8–16)\n * Believers should remain as God called them (7:17–24)\n * Benefit of staying as one is, whether single or married (7:25–35)\n * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God will save. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://en/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://en/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://en/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have …\n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it is advice from anyone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancée in [7:36–38](../07/36.md)?\n\nIn these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancée interpretation” or the “father interpretation.” 1CO 7 1 y4lx grammar-connect-words-phrases δὲ 1 Now Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 1 jq21 figs-explicit ὧν ἐγράψατε 1 the issues you wrote about The phrase **what you wrote** implies that the Corinthians had previously written a letter to Paul in which they asked him questions. Paul now begins to answer those questions. If **what you wrote** would not imply that the Corinthians had already written a letter to Paul, you could make this explicit. Alternate translation: “what you wrote to me in your letter” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 7 1 erl5 figs-explicit ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι 1 “It is good for a man not to touch a woman.” Here Paul could be: (1) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md). Alternate translation: “you wrote: you say, ‘It is good for a man not to touch a woman.’” (2) expressing his own views about men and women. Alternate translation: “you wrote: It is true that it is good for a man not to touch a woman” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -984,12 +984,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 35 ffx4 translate-unknown τὸ εὔσχημον καὶ εὐπάρεδρον 1 devoted Here, **appropriate** refers to behavior that fits a situation or relationship properly. The word **devoted** describes someone who does a good job of helping someone else. If your readers would misunderstand **appropriate and devoted**, you could use words or phrases that express the ideas in another way. Alternate translation: “what {is} proper and helpful” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 35 ms4g translate-unknown ἀπερισπάστως 1 devoted Here, **without any distraction** means that nothing is hindering specific actions. If your readers would misunderstand **without any distraction**, you could use a word or phrase that describes a situation in which nothing is hindering an action. Alternate translation: “without hindrance” or “with full attention” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 35 ip8a figs-abstractnouns ἀπερισπάστως 1 devoted If your language does not use an abstract noun for the idea behind **distraction**, you could express the idea by using a verb such as “distract.” Alternate translation: “without being distracted” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 7 36 t87y 0 he is acting improperly toward 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 should marry his fiancée if he thinks he is acting improperly and if she is of a certain age. (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 should allow his daughter to get married if he thinks he is acting improperly and if the daughter is of a certain age. In the notes that follow, we will identify which choices match with which of these two major options. +1CO 7 36 t87y 0 he is acting improperly toward This verse has two primary interpretations: (1) the fiancée 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 should marry his fiancée if he thinks he is acting improperly and if she is of a certain age. (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 should allow his daughter to get married if he thinks he is acting improperly and if the daughter is of a certain age. In the notes that follow, we will identify which choices match with which of these two major options. 1CO 7 36 lx6q grammar-connect-condition-hypothetical εἰ…τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει, ἐὰν ᾖ ὑπέρακμος καὶ οὕτως ὀφείλει γίνεσθαι 1 he is acting improperly toward Here Paul uses **if** to introduce two true possibilities. He means that a man might **be acting improperly**, or the man might not be. He also means that the woman might be **beyond the age of marriage**, or she might not be. He then specifies the result for if the man is **acting improperly** and the woman is **beyond the age of marriage**. If your readers would misunderstand this form, you could express the **if** statement by describing the specific situation. Alternate translation: “someone might think he is acting improperly toward his virgin, and she might be beyond the age of marriage. In this situation, it must be so” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 7 36 qw58 writing-pronouns τις 1 he is acting improperly toward Here, **anyone** could refer to: (1) a man who is engaged to the **virgin**. This fits with the fiancé interpretation. Alternate translation: “any fiancée” (2) a father has a daughter who is a **virgin**. This fits with the father interpretation. Alternate translation: “any father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) +1CO 7 36 qw58 writing-pronouns τις 1 he is acting improperly toward Here, **anyone** could refer to: (1) a man who is engaged to the **virgin**. This fits with the fiancée interpretation. Alternate translation: “any fiancée” (2) a father has a daughter who is a **virgin**. This fits with the father interpretation. Alternate translation: “any father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 7 36 jn8j translate-unknown ἀσχημονεῖν ἐπὶ 1 he is acting improperly toward The phrase **acting improperly** is often used to refer to sexual impropriety, including shameful nakedness or improper sexual behavior. Therefore, **acting improperly** could refer to: (1) engaging in or wishing to engage in improper sexual behavior. This fits with the fiancée interpretation. Alternate translation: “he might have improper sex with” (2) wrongly prohibiting a daughter from marrying and thus shaming her. This fits with the father interpretation. Alternate translation: “he is wrongly shaming” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 36 dsma translate-unknown τὴν παρθένον αὐτοῦ 1 he is acting improperly toward Here, **his virgin** could refer to: (1) a woman who is engaged to a man. This fits with the fiancée interpretation. Alternate translation: “his fiancée” (2) a daughter who has never married. This fits with the father interpretation. Alternate translation: “his unmarried daughter”(See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 7 36 crb8 figs-gendernotations ᾖ 1 his virgin Here, the word translated **she** could refer to a man or to a woman. If it refers to: (1) a woman, it identifies something about the woman as the reason for the man and woman to get married. This fits with both the father and the fiancé interpretations. (2) a man, it identifies something about the man as the reason for the man and woman to get married. This fits best with the fiancée interpretation. Alternate translation: “he” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 7 36 crb8 figs-gendernotations ᾖ 1 his virgin Here, the word translated **she** could refer to a man or to a woman. If it refers to: (1) a woman, it identifies something about the woman as the reason for the man and woman to get married. This fits with both the father and the fiancée interpretations. (2) a man, it identifies something about the man as the reason for the man and woman to get married. This fits best with the fiancée interpretation. Alternate translation: “he” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 36 whuj translate-unknown ὑπέρακμος 1 his virgin Here, **beyond the age of marriage** could describe: (1) a person who is older than the normal age at which a person gets married. This fits with both the father and the fiancée interpretations. Alternate translation: “is older than average to get married” (2) a person who has reached full sexual maturity. This fits with both the father and the fiancée interpretations. Alternate translation: “is fully matured” or “is ready to have sex” (See: [[rc://en/ta/man/translate/translate-unknown]]) 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 fiancée, who wants to get married. Alternate translation: “the fiancée 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]])