From a749df0941343de407a79e39bf354739082ce24c Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Thu, 7 Jul 2022 16:32:34 +0000 Subject: [PATCH] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 26 +++++++++++++------------- 1 file changed, 13 insertions(+), 13 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index de47c7abbe..8835600fbd 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -693,7 +693,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 10 h6aa figs-metaphor κληρονομήσουσιν 1 Here, Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will live in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 11 j49p writing-pronouns ταῦτά 1 Here, **that** refers to the list of unrighteous behaviors that Paul gave in [6:9–10](../06/09.md). Paul identifies **some** of the Corinthians as people who behaved in those ways. If **that** would be misunderstood in your language, you could more clearly refer back to the list of unrighteous behaviors. Alternate translation: “those kinds of people {are what}” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 6 11 pxp6 figs-doublet ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε 1 Here Paul repeats **but you were** in order to emphasize the contrast between what the Corinthians **were** and what they have now experienced. If your language does not use repetition in this way, you could use one **but you were** and express the strong contrast in another way. Alternate translation: “But now you have been washed, sanctified, and justified” (See: [[rc://en/ta/man/translate/figs-doublet]]) -1CO 6 11 v5yq figs-activepassive ἀπελούσασθε…ἡγιάσθητε…ἐδικαιώθητε 1 you have been cleansed If your language does not use these passive forms, you could express the ideas in active form with “God” as the subject. Alternate translation: “God washed you … God sanctified you … God justified you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 6 11 v5yq figs-activepassive ἀπελούσασθε…ἡγιάσθητε…ἐδικαιώθητε 1 you have been cleansed 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 **you**, who are **washed**, **sanctified**, and **justified**, rather than the person doing the “washing,” “sanctifying,” and “justifying.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “God washed you … God sanctified you … God justified you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 11 rri7 figs-metaphor ἀπελούσασθε 1 Here, Paul speaks as if the Corinthians had been **washed** with water. By speaking in this way, Paul emphasizes that they have been cleansed from sin, just like washing with water cleanses a person from dirt. Paul may have baptism in mind. If this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you were washed clean” or “you were purified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 11 s55x figs-idiom ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ 1 in the name of the Lord Jesus Christ When something is done **in the name of** a person, it is done with the authority or power of that person. Here the cleansing, sanctification, and justification are done with the authority or power of Jesus, since they are done **in the name of the Lord Jesus Christ**. If **in the name of** would be misunderstood in your language, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “with the power of the Lord Jesus Christ” or “by the authority of the Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 11 gzrh figs-possession τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν 1 Here Paul uses the possessive form to identify the **Spirit** as **our God**, that is, as the Holy Spirit. He does not mean that the **Spirit** is something that belongs to **our God**. If your language would not use that form to identify the **Spirit** as **our God**, you could use a word or phrase that does identify the **Spirit** as **our God** or the “Holy Spirit.” Alternate translation: “the Spirit who is our God” or “the Holy Spirit, our God” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -701,7 +701,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 12 sw2e writing-quotations πάντα μοι ἔξεστιν, ἀλλ’ -1 Connecting Statement: In this verse, Paul twice quotes what some people in the Corinthian church are saying. The ULT indicates that these claims are quotations by using quotation marks. If your readers would misunderstood **Everything is lawful for me** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Everything is lawful for me,’ but I respond that … You say, ‘Everything is lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 6 12 r4mx figs-explicit πάντα -1 Everything is lawful for me Here, **everything** refers to any action or behavior that one might pursue. If **everything** would be misunderstood in your language, you could clarify that Paul is referring to any action or behavior. Alternate translation: “Every behavior … every behavior … Every behavior” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 6 12 y6kn figs-explicit συμφέρει 1 Here Paul does not say to whom **everything** is not **beneficial**. He means that **everything** is not **beneficial** to the person or people who say that **Everything is lawful** for them. If your language would include for whom **everything** is not **beneficial**, you could include a phrase such as “for you” here. Alternate translation: “is beneficial for you” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 6 12 c8vz figs-activepassive οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος 1 I will not be mastered by any of them If your language does not use this passive form, you could express the idea in active form. Alternate translation: “nothing will master me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 6 12 c8vz figs-activepassive οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος 1 I will not be mastered by any of them If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not **mastered** rather than **anything**, which tries to do the “mastering.” Alternate translation: “nothing will master me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 12 p0d8 translate-unknown οὐκ…ἐξουσιασθήσομαι ὑπό 1 Here, **be mastered** refers to being under the authority of something else. Paul here means that some things, when a person habitually does them, begin to have power or control over that person. Here, then, he wishes to tell the Corinthians that, while such things might be **lawful**, they should avoid doing these things because they will **be mastered** by these things. If **be mastered** would be misunderstood in your language, you could express the idea by using words that refer to “power” or “control.” Alternate translation: “will not be controlled by” or “will not be under the power of” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 6 13 jz55 writing-quotations τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν;…δὲ 1 “Food is for the stomach, and the stomach is for food,” but God will do away with both of them In this verse, Paul quotes what some people in the Corinthian church are saying, just like he did in [6:12](../06/12.md). The ULT indicates that this claim is a quotation by using quotation marks. If your readers would misunderstood **Food {is} for the stomach, and the stomach for food** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Food {is} for the stomach, and the stomach for food,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]]) 1CO 6 13 gt0n figs-ellipsis τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν…τὸ…σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι 1 In these two sentences, Paul omits **is** multiple times. If your language does not need to state **is** to express the idea, you could omit **is** throughout these two sentences. If your language does need to state **is** to express the idea, you could: (1) include **is** the first time it is needed in each sentence. See the ULT. (2) include **is** every time it is needed. Alternate translation: “Food {is} for the stomach, and the stomach {is} for food … the body {is} is not for sexual immorality, but {is} for the Lord, and the Lord {is} for the body” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -723,7 +723,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 15 kmt2 figs-idiom μὴ γένοιτο 1 May it not be! Here, **May it never be!** gives Paul’s own response to his question. The phrase is one of the strongest negatives Paul could use. Use a strong word or phrase that answers a question with a no. Alternate translation: “Never!” or “Absolutely not!” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 6 16 seg6 figs-rquestion ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν? 1 Do you not know that … her? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If this question would be misunderstood in your language, you could express the idea as an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 6 16 zcgg figs-euphemism ὁ κολλώμενος τῇ πόρνῃ 1 Do you not know that … her? Here, being **joined to the prostitute** is a euphemism for having sex with a **prostitute**. Paul uses this euphemism in order to be polite. He also picks this specific euphemism because it can also refer to being **joined** to someone without sexual implications. He uses the phrase in this way in the next verse to speak about union with Christ ([6:17](../06/17.md)). If your readers would misunderstand **joined to the prostitute**, you could use a similar polite euphemism in your language. If possible, use a euphemism that can also work to describe the non-sexual union with Christ in the next verse. Alternate translation: “the one who lives with the prostitute” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -1CO 6 16 z54k figs-activepassive ὁ κολλώμενος τῇ πόρνῃ 1 he who is joined to a prostitute becomes one flesh with her If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the prostitute” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 6 16 z54k figs-activepassive ὁ κολλώμενος τῇ πόρνῃ 1 he who is joined to a prostitute becomes one flesh with her If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the prostitute” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 16 w1am figs-genericnoun τῇ πόρνῃ 1 he who is joined to a prostitute becomes one flesh with her Jesus is speaking of prostitutes in general, not of one particular **prostitute**. If your readers would misunderstand this, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 6 16 up28 figs-ellipsis ἓν σῶμά ἐστιν 1 he who is joined to a prostitute becomes one flesh with her Here Paul is pointing out that the **one who is joined** and the **prostitute** make up **one body** together. He is not arguing that the **one who is joined** by himself is **one body**. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one body with her” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 6 16 fioa figs-metaphor ἓν σῶμά ἐστιν 1 he who is joined to a prostitute becomes one flesh with her Here Paul is speaking as if the **one who is joined** and the **prostitute** together share **one body** when they have sex. He speaks in this way to emphasize the unity that these two people have when they have sex, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “shares all things with her” or “is united to her” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -731,7 +731,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 16 vv2n figs-quotations ἔσονται…φησίν, οἱ δύο εἰς σάρκα μίαν 1 he who is joined to a prostitute becomes one flesh with her If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it says that the two will become as one flesh” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 6 16 ks89 figs-explicit ἔσονται…οἱ δύο εἰς σάρκα μίαν 1 he who is joined to a prostitute becomes one flesh with her The passage that Paul quotes here comes from the book of Genesis. The story is about God creating Adam and Eve, the first man and woman. When God brings Eve, the woman, to the man named Adam, the narrative comments that this is why “a man will leave his father and his mother, and he will cling to his wife, and they will become one flesh” ([Genesis 2:24](gen/02/24.md)). Paul quotes the end of this sentence here. If your readers would misunderstand what this quote refers to, you could include a footnote explaining the context. Additionally, you could clarify what the word **two** refers to. Alternate translation: “A man and a woman will become as one flesh” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 6 17 zyjd figs-metaphor ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him Here, being **joined to the Lord** refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (see [6:16](../06/16.md)). If your readers would misunderstand **joined to the Lord**, you could use a comparable metaphor or express the idea non-figuratively. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 6 17 c2tb figs-activepassive ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the Lord” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 6 17 c2tb figs-activepassive ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself or herself. Alternate translation: “the one who joins himself to the Lord” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 6 17 z273 figs-ellipsis ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is pointing out that the **one who is joined** and the **Lord** make up **one spirit** together. He is not arguing that the **one who is joined** by himself is **one spirit**. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one spirit with him” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 1CO 6 17 vv1s figs-metaphor ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is speaking as if the **one who is joined** and the **Lord** together share **one spirit** when the **one who is joined** believes in the **Lord**. He speaks in this way to emphasize the unity between a believer and Jesus, which is as close as if they had only one spirit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “shares all things with him spiritually” or “is spiritually united to him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 17 kt2x πνεῦμά 1 he who is joined to the Lord becomes one spirit with him Here, **spirit** could refer to: (1) a person’s **spirit** in contrast to his or her “body.” While a prostitute and a man can have “one body” ([6:16](../06/16.md)), which is a physical union, the Lord and a believer can have **one spirit**, which is a spiritual union. Alternate translation: “spiritually” (2) the Holy Spirit, who unites the Lord and the believer. Alternate translation: “in the Holy Spirit” @@ -746,7 +746,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 6 19 d2mc figs-metaphor ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός 1 temple of the Holy Spirit Here, Paul speaks of the relationship between the believer and the **Holy Spirit** as if the believer were a **temple** and the **Holy Spirit** were the god that dwelled in that temple. In Paul’s culture, deities had specific temples, and they would be specially present to their worshipers in those temples. Paul applies this thinking to believers. Each believer is a **temple**, and the **Holy Spirit** is **in** each believer. This means that the Holy Spirit is specially present with each believer. This is a significant metaphor in the Bible, so if possible, preserve the metaphor or express the idea by using a simile. Alternate translation: “is a temple in which the Holy Spirit dwells” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 6 19 cg8m οὗ ἔχετε ἀπὸ Θεοῦ 1 temple of the Holy Spirit Alternate translation: “whom God has given to you” 1CO 6 20 vzz8 figs-metaphor ἠγοράσθητε…τιμῆς 1 For you were bought with a price Here Paul speaks if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor, so if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -1CO 6 20 qv47 figs-activepassive ἠγοράσθητε…τιμῆς 1 For you were bought with a price If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 6 20 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 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 sex should only happen within a marriage. This is clear when he makes lack of sexual self-control a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.

### 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 whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])

### 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. None of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God as a Christian. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.

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

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

In this verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.” 1CO 7 1 y4lx grammar-connect-words-phrases δὲ 1 Now Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If **Now** would be misunderstood in your language, you could use a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) @@ -801,14 +801,14 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 **not I, but the Lord** would be misunderstood in your language, you could either identify that it is not Paul “alone” who gives the command, or you could clarify 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]]) 1CO 7 10 ywsy figs-genericnoun γυναῖκα ἀπὸ ἀνδρὸς 1 Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If **wife** and **husband** would be misunderstood in your language, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “each wife … from her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 1CO 7 10 hc5p figs-idiom ἀπὸ…μὴ χωρισθῆναι 1 should not separate from Here, **to be separated from** is technical language for ending a marriage before death. The phrase does not distinguish between “separation” and “divorce.” If possible, use a similar general phrase in your language. Alternate translation: “is not to divorce or separate from” or “it not to break up with” (See: [[rc://en/ta/man/translate/figs-idiom]]) -1CO 7 10 h049 figs-activepassive μὴ χωρισθῆναι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “is not to separate” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 7 10 h049 figs-activepassive μὴ χωρισθῆναι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **wife**, who is **separated**, rather than the person doing the “separating.” If you must state who does the action, Paul implies that the **wife** does it herself. Alternate translation: “is not to separate” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 11 wtbo figs-infostructure ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω 1 The ULT puts this clause in parentheses because it is a qualification of what Paul said in [7:11](../07/11.md) and because one can read [7:10–11](../07/10.md) smoothly together without this clause. In this clause, Paul issues commands about what the wife is supposed to do if the divorces her husband despite what Paul has said. Use a form in your language that would indicate a qualification or a parenthesis. Alternate translation: “if she is separated despite what I have said, let her remain unmarried, or let her be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-infostructure]]) 1CO 7 11 r5oz figs-genericnoun χωρισθῇ…τῷ ἀνδρὶ…ἄνδρα…γυναῖκα 1 Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If **wife** and **husband** would be misunderstood in your language, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “one of the wives might be separated … to her husband … each husband … his wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) 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 for if **she** is **separated**. If this form would be misunderstood in your language, you could express 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 could express the idea in active form or in another way that is natural in your language. Alternate translation: “she separates” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 7 11 phpw figs-activepassive χωρισθῇ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is **separated**, rather than 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 can 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 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 could express the idea in active form or in another way that is natural in your language. Alternate translation: “let her reconcile with the husband” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +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 could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is **reconciled**, rather than 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 other situations 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 not referring to what **the Lord** said while he was on earth. If **I, not the Lord** would be misunderstood in your language, you could either identify that it is Paul “alone” who gives the command, or you could clarify 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]]) @@ -820,7 +820,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 13 fsbq figs-imperative μὴ ἀφιέτω τὸν ἄνδρα 1 Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “she must not divorce the husband” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 7 14 hv30 grammar-connect-logic-result γὰρ 1 Here, **For** introduces the reason or basis for Paul’s commands in [7:12–13](../07/12.md). When one spouse is not a believer, Paul wants them to stay together, and the reason is that the unbelieving spouse is **sanctified**. If **For** would be misunderstood in your language, you could use a word or phrase that introduces the basis for a command. Alternate translation: “You should do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 1CO 7 14 k0qs figs-genericnoun ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί…ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ 1 Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If **wife** and **husband** would be misunderstood in your language, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “any unbelieving husband … through his wife … any unbelieving wife … through her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 7 14 l84p figs-activepassive ἡγίασται…ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί; καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ 1 For the unbelieving husband is set apart because of his wife If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God sanctifies the unbelieving husband through the wife, and God sanctifies the unbelieving wife through the brother” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 7 14 l84p figs-activepassive ἡγίασται…ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί; καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ 1 For the unbelieving husband is set apart because of his wife If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. 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]]) 1CO 7 14 b9rb translate-unknown ἡγίασται -1 Here, **sanctified** is a reference to purity. It does not mean that the **unbelieving husband** or **unbelieving wife** is considered to be a believer. Rather, Paul’s point is that believing spouse is not made unclean by the unbelieving spouse. Just the opposite: the marriage is clean and pure because of the believing spouse. If **sanctified** would be misunderstood in your language, you could use a word or phrase that identifies an acceptable or pure marriage partner. Alternate translation: “is made clean … is made clean” or “is considered an acceptable spouse … is considered an acceptable spouse” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 14 i1x4 figs-explicit τῷ ἀδελφῷ 1 the brother Here, **the brother** refers to a believing man, in this case the believing husband. If **the brother** would be misunderstood in your language, you could clarify that **the brother** is the **unbelieving wife**’s spouse. Alternate translation: “the husband” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 7 14 x9vy figs-explicit ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν 1 Here, **Otherwise** refers to what the situation would be like if what Paul has just said were not true. Paul does not actually think that **your children are unclean**, but that would be true if he was wrong about the unbelieving spouse being **sanctified**. If **Otherwise** would be misunderstood in your language, you could use a form that refers to a situation that the author thinks is not true. Alternate translation: “If that were not so, your children would be unclean” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) @@ -834,7 +834,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 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 **the brother or the sister** would be misunderstood in your language, you could use 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 could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “the 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]]) +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 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 **not bound** rather than 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]]) 1CO 7 15 z5nz grammar-connect-words-phrases δὲ 2 Here, **but** introduces how Paul wants the Corinthians to act in general. Whether their spouse leaves or not, they should act in **peace**. If **but** would be misunderstood in your language, you could express the idea by using a word or phrase that introduces a general principle. If you use the following alternate translation, you may need to add period before it. Alternate translation: “In every case,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 1CO 7 15 tli3 figs-abstractnouns εἰρήνῃ 1 If your language does not use an abstract noun for the idea behind **peace**, you could express the idea by using an adjective such as “peaceful” or an adverb such as “peaceably.” Alternate translation: “act peaceably” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 16 l559 figs-yousingular οἶδας…τὸν ἄνδρα σώσεις…οἶδας…τὴν γυναῖκα σώσεις 1 do you know, woman … you will save your husband … do you know, man … you will save your wife Here Paul addresses specific individuals within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) @@ -852,11 +852,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 7 17 iid2 καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι 1 I direct in this way in all the churches Alternate translation: “This is what I require from all the churches” 1CO 7 18 zo3j figs-gendernotations μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? Here Paul is speaking of male circumcision only. Therefore, the masculine words in this verse should be retained in translation if possible. (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 7 18 unc4 figs-rquestion περιτετμημένος τις ἐκλήθη? μὴ ἐπισπάσθω 1 Was anyone called when he was circumcised? Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If this question would be misunderstood in your language, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called, having been circumcised, let him not be uncircumcised.” or “Some of you were called, having been circumcised. If that is you, do not be uncircumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) -1CO 7 18 gpav figs-activepassive τις ἐκλήθη…κέκληταί τις 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “Did God call anyone … Did God call anyone” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -1CO 7 18 xt7p figs-activepassive περιτετμημένος 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, use an indefinite or vague subject. Alternate translation: “someone having circumcised them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 7 18 gpav figs-activepassive τις ἐκλήθη…κέκληταί τις 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “Did God call anyone … Did God call anyone” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 7 18 xt7p figs-activepassive περιτετμημένος 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **circumcised** rather than the person doing the “circumcising.” If you must state who does the action, you could use an indefinite or vague subject. Alternate translation: “someone having circumcised them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 18 tkn4 translate-unknown μὴ ἐπισπάσθω 1 Was anyone called when he was circumcised? To **be uncircumcised** refers to a physical procedure by which one could make one’s penis appear to have a foreskin, even though one had been circumcised. If your language has a word for this procedure, you could use it here. If your language does not have such a word, you could use a phrase that identifies this procedure. Alternate translation: “Let him not hide his circumcision” or “Let him not undo his circumcision” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 7 18 cejz figs-imperative μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? In this verse, Paul uses two third person imperative. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 7 18 uwuw figs-activepassive μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, use an indefinite or vague subject. Alternate translation: “Let someone not uncircumcise him … Let someone not circumcise him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 7 18 uwuw figs-activepassive μὴ ἐπισπάσθω…μὴ περιτεμνέσθω 1 Was anyone called when he was circumcised? If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **uncircumcised** or **circumcised** rather than the person doing the “uncircumcising” or “circumcising.” If you must state who does the action, you could use an indefinite or vague subject. Alternate translation: “Let someone not uncircumcise him … Let someone not circumcise him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 7 18 fqv6 figs-rquestion ἐν ἀκροβυστίᾳ κέκληταί τις? μὴ περιτεμνέσθω 1 Was anyone called in uncircumcision? Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If this question would be misunderstood in your language, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called in uncircumcision, let him not be circumcised.” or “Some of you were called in uncircumcision. If that is you, do not be circumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) 1CO 7 18 a8g3 figs-abstractnouns ἐν ἀκροβυστίᾳ 1 Was anyone called in uncircumcision? If your language does not use an abstract noun for the idea behind **uncircumcision**, you could express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 7 19 oajz figs-hyperbole ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν 1 Was anyone called in uncircumcision? Here Paul says that both **Circumcision** and **uncircumcision** are **nothing**. He does not mean that **Circumcision** and **uncircumcision** do not exist. Rather, the Corinthians would have understand him to mean that **Circumcision** and **uncircumcision** do not have value or importance. If **nothing** would be misunderstood in your language, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: [[rc://en/ta/man/translate/figs-hyperbole]])