From ff0feab5d3e8e845812ea14fea3356550a030144 Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Fri, 20 Jan 2023 16:46:30 +0000 Subject: [PATCH] Jane's edits for 2CO (#3096) Co-authored-by: justplainjane47 Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3096 --- tn_2CO.tsv | 168 ++++++++++++++++++++++++++--------------------------- 1 file changed, 84 insertions(+), 84 deletions(-) diff --git a/tn_2CO.tsv b/tn_2CO.tsv index af4fc16c9a..0e7c3aaf55 100644 --- a/tn_2CO.tsv +++ b/tn_2CO.tsv @@ -1,9 +1,9 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 Corinthians\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n * Proofs of ministry (6:3–10)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n * Paul concludes his boasting (12:11–13)\n * Paul defends his financial conduct (12:14–18)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\n### Who wrote the Book of 2 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../act/18/01.md)). After he visited them, he stayed in the city of Ephesus for more than two years (see [Acts 19:1–10](../act/19/01.md)). \n\nFrom Ephesus, he wrote them a letter that we call First Corinthians. After he wrote that letter, and during the two years that he lived in Ephesus, he visited the Corinthians very briefly, but it was a painful visit (see [2:1](../02/01.md)). After this visit, he wrote two letters to the Corinthians. We do not have the first letter that Paul wrote, but it was a “severe” letter that may have grieved the Corinthians (see [2:4](../02/04.md)). The second letter that Paul wrote is this letter, Second Corinthians. He wrote it from the region of Macedonia after his friend Titus returned from visiting the Corinthians and told him how the Corinthians were doing.\n\n### What is the Book of 2 Corinthians about?\n\nPaul wrote 2 Corinthians to continue to help the Corinthians believe the true gospel and trust him as an apostle of Christ. He wrote this letter after Titus returned to Paul after visiting the Corinthians and giving them another letter that Paul had previously written. In 2 Corinthians, Paul tells the Corinthians that he is happy that they have responded well to his previous letter. However, he still has instructions and corrections to write to them, and he continues to defend himself as an apostle who taught them the true gospel. Most generally, Paul wrote 2 Corinthians to make his relationship with the Corinthians stronger, to cause relationships between all Christians to become stronger, and to help the Christians trust in and obey Christ more and more. \n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Second Corinthians” or “2 Corinthians.” Or they may choose a different title, such as “Paul’s Second Letter to the Church in Corinth” or “A Second Letter to the Christians in Corinth.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them.\n\n### What were the issues that Paul was addressing in this letter?\n\nThere are four major issues that Paul wrote about in 2 Corinthians. First, he decided not to visit the Corinthians again right away, even though that was his original plan. He wanted to tell the Corinthians that he had changed his plans and to show them that he was not making promises and then breaking them. Second, Paul and the Corinthians had a conflict or fight when Paul visited them. Paul wished to rebuild their relationship so that they could trust and care for each other. Third, Paul wanted to encourage the Corinthians to give money to help the believers in Jerusalem. Paul was collecting this money from many churches he knew, and he wanted the Corinthians to contribute generously. Fourth, some people were saying that Paul was not really a true apostle and the message he preached was not the true gospel. These people were either visitors or lived in Corinth. Paul defended himself and the gospel that he preached against these people who opposed him. All four of these issues relate to one specific problem: the Corinthians were doubting Paul’s authority over and care for them. He wrote 2 Corinthians to address this primary issue, and he focused on these four specific themes. \n\n### Who were the false teachers that Paul speaks about?\n\nEverything we know about the false teachers who opposed Paul in Corinth comes from this letter. So, we do not know for sure who they were. Paul refers to them with two especially important name: "super-apostles” and “false apostles.” Some scholars think that the “super-apostles” were some of the twelve apostles that Jesus appointed, while the “false apostles” were people who were not actually apostles but claimed to be. On the other hand, many scholars think that these two names refer to the same group of people: false teachers who claimed to be apostles but were not actually apostles. Since Paul does not carefully distinguish the names, this second view is probably correct. Paul implies that these false teachers were Jewish people who claimed to serve Christ (see [11:22–23](../11/22.md)). They claimed to have authority and power. However, we do not know what exactly they were teaching about Jesus. What we do know is that they claimed that their gospel was better than what Paul preached, but Paul tells us that what they were teaching was wrong. \n\n## Part 3: Important Translation Issues\n\n### What letters did Paul write to the Corinthians?\n\nPaul wrote at least four letters to the believers in Corinth. First, he wrote a letter related to avoiding sexual immorality (see [1 Corinthians 5:9](../1co/10509.md)). We do not have this letter. Second, he wrote a letter to the Corinthians that answered some of their questions and that addressed disputes within the Corinthian church. This letter is now known as First Corinthians. Third, Paul wrote a stern or “severe” letter to the Corinthians (see [2:3–4](../02/03.md) and [7:8–12](../07/08.md)). We again do not have this letter. Fourth, Paul wrote a letter after his friend Titus came from Corinth and told him that the Corinthians had responded well to the “severe letter.” This letter is now known as Second Corinthians. \n\n### What visits to the Corinthians does Paul speak about?\n\nWhile Paul does not directly mention it in 2 Corinthians, he first visited the Corinthians and proclaimed the gospel to them. You can read about that in [Acts 18:1–18](../act/18/01.md). In 2 Corinthians, Paul briefly refers to his second visit to the Corinthians, which was “sorrowful” or “painful” (see [2:1](../02/01.md)). Sometime after this “painful” visit, Titus visited the Corinthians and then returned to Paul in Macedonia (see [2:12–13](../02/12.md) and [7:6–7](../07/06.md)). He probably took Paul’s “severe letter” with him. This may be the same visit of Titus that Paul refers to in [8:6](../08/06.md) and [12:18](../12/18.md), although either or both of these verses could refer instead to Titus taking 2 Corinthians to the Corinthians.\n\nPaul also refers to two visits that had not yet happened when he wrote 2 Corinthians. First, Paul has asked Titus and two unnamed fellow believers to visit the Corinthians, taking Second Corinthians with them ([8:16–24](../08/16.md) and [9:3](../09/03.md)). Second, Paul plans to visit the Corinthians for a third time ([12:14](../12/14.md) and [13:1](../13/01.md)). You will need to make sure that your translation uses appropriate verb tenses and forms for referring to these visits. See the notes on specific verses for details and translation options. \n\n### How does Paul use irony and sarcasm?\n\nIn many places in this letter, Paul uses irony and sarcasm. In these places, he says things that he does not actually believe to be true. Usually, he is speaking from other people’s perspectives and saying what they believe to be true. He does this to respond to what other people are saying or to show that what other people are saying is foolish or silly. The ULT often indicates that Paul is using irony or sarcasm by including quotation marks around the words that Paul does not actually believe to be true. The UST often indicates that Paul is using irony or sarcasm by indicating that someone is speaking the words. Consider how you might present sarcasm and irony in your language, and see the notes for places where Paul is using irony. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### What does Paul mean when he speaks about “boasting”?\n\nIn Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In this letter, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. Paul thinks the best way to boast is to say great things about God and what God has done. However, in this letter Paul also boasts about himself because his opponents, the false teachers, boast. He does not think that this boasting is the best way for him to be speaking to the Corinthians, but he does it to respond to his opponents and to show the Corinthians that he is a true apostle of Christ. He calls this boasting “foolish.” Consider how you might express both good, bad, and foolish kinds of boasting. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) frequently in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany times in this letter, Paul directly addresses or refers to people he calls “brothers.” The the plural form “brothers” refers in general to fellow believers, both men and women. The singular form “brother” refers to a specific fellow believer, almost certainly one who is a man. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://*/tw/dict/bible/kt/brother]])\n\n### How should “you” and “we” be translated?\n\nThroughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Also, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul and those who work with Paul but do not include the Corinthian believers, unless a notes specifies that the form of “we” includes the Corinthian believers. Some scholars think that Paul sometimes uses the first person plural to refer to only himself. Other scholars think that Paul uses the first person plural to refer to both himself and those who serve with him. There is often not enough evidence to know for sure which meaning Paul intended. It is recommended that you preserve how Paul sometimes uses the first person singular and sometimes uses the first person plural. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the Book of 2 Corinthians?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “in holiness” ([1:12](../01/12.md)). Some ancient manuscripts have this: “in sincerity.”\n* “a second grace” ([1:15](../01/15.md)). Some ancient manuscripts have this: “a second joy.”\n* “new things have come” ([5:17](../05/17.md)). Some ancient manuscripts have this: “all {things} have become new.”\n* “I see” ([7:8](../07/08.md)). Some ancient manuscripts have this: “for I see.” Other ancient manuscripts have this: “seeing.”\n* “and in the love from us in you” ([8:7](../08/07.md)). Some ancient manuscripts have this: “and in your love for us.”\n* “by this situation” ([9:4](../09/04.md)). Some ancient manuscripts have this: “by this situation of boasting.”\n* “so that he might buffet me, so that I would not become super arrogant” ([12:7](../12/07.md)). Some ancient manuscripts have this: “so that he might buffet me.”\n* “If loving you” ([12:15](../12/15.md)). Some ancient manuscripts have this: “If I love you.”\n* “[12] Greet each other with a holy kiss. All the saints greet you. [13] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” ([13:12–13](../13/12.md)). Some translations divide these sentences up into 3 verses instead of 2: “[12] Greet each other with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” -1:intro tsh3 0 # 2 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n\nThe first paragraph reflects a common way to begin a letter in the ancient Near East.\n\n## Special Concepts in this Chapter\n\n### Comfort\n\nComfort is a major theme of this chapter. Paul explains that believers experience affliction because they belong to Jesus. When this happens, the Holy Spirit comforts them. Then they are able to comfort others. Paul wants the Corinthian believers to know that he is not exempt from terrible persecution but that God always rescues and comforts him, as well. He also wants them to know that God will do the same for them.\n\n### Paul’s integrity\n\nApparently, people in Corinth had been criticizing Paul, saying that he was not sincere and did not truly care about the Corinthian believers. Therefore, Paul refutes them by explaining his motives for what he was doing.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical question\n\nPaul uses two rhetorical questions in 1:17 to defend himself against a charge of not being sincere. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Metaphorical “Yes and No”\n\nIn 1:17-20 Paul uses the words “yes” and “no” together to represent the attitudes and speech of a person who is unstable and easily changes his mind about what he wants to do. It seems that some people had been accusing Paul of being such a person, but he makes it clear that he is not. Instead, he imitates God who is always faithful, and Jesus, who faithfully fulfills all of the promises of God. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit as guarantee\n\nIn 1:22 Paul says that the Holy Spirit is the “guarantee” of all of God's promises, including eternal life with him. The term comes from business deals in which a person gives some valuable item to another person as a “guarantee” that the first person will pay the full amount of money that he owes. Other words for this idea include “pledge” or “down-payment.” Paul uses this idea to explain that, because believers experience the blessings of the Holy Spirit now, they can be sure that they will experience all of God’s given promises after they die. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### God as witness\n\nIn 1:23 Paul calls God to be a witness to his character, that he is being honest and faithful to the Corinthian believers. It is probable that Paul means this as an oath, in which it is expected that God would bear witness to what Paul is saying by dramatically punishing him or striking him dead if he is lying. Alternatively, he may intend that God will bear witness by affirming Paul's honesty to the Corinthian believers through the Holy Spirit. +front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 Corinthians\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n * Proofs of ministry (6:3–10)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n * Paul’s ascent to heaven and the thorn in the flesh (12:1–10)\n * Paul concludes his boasting (12:11–13)\n * Paul defends his financial conduct (12:14–18)\n * Paul warns the Corinthians about his third visit (12:19–13:10)\n8. Closing (13:11–13)\n\n### Who wrote the book of 2 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was originally from the city of Tarsus but lived in Jerusalem. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../act/18/01.md)). After he visited them, he stayed in the city of Ephesus for more than two years (see [Acts 19:1–10](../act/19/01.md)). \n\nFrom Ephesus, he wrote them a letter that we call First Corinthians. After he wrote that letter, and during the two years that he lived in Ephesus, he visited the Corinthians very briefly, but it was a painful visit (see [2:1](../02/01.md)). After this visit, he wrote two letters to the Corinthians. We do not have the first letter that Paul wrote, but it was a “severe” letter that may have grieved the Corinthians (see [2:4](../02/04.md)). The second letter that Paul wrote is this letter, Second Corinthians. He wrote it from the region of Macedonia after his friend Titus returned from visiting the Corinthians and told him how the Corinthians were doing.\n\n### What is the book of 2 Corinthians about?\n\nPaul wrote 2 Corinthians to continue to help the Corinthians believe the true gospel and trust him as an apostle of Christ. He wrote this letter after Titus returned to Paul from visiting the Corinthians and delivering to them a letter of strong rebuke from Paul. In 2 Corinthians, Paul tells the Corinthians that he is happy that they have responded well to his letter. However, he still has instructions and corrections to write to them, and he continues to defend himself as an apostle who taught them the true gospel. Most generally, Paul wrote 2 Corinthians to strengthen his relationship with the Corinthians, to strengthen relationships between all Christians, and to help the Christians trust in and obey Christ more and more. \n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Second Corinthians” or “2 Corinthians.” Or they may choose a different title, such as “Paul’s Second Letter to the Church in Corinth” or “A Second Letter to the Christians in Corinth.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people did not want to associate with them.\n\n### What were the issues that Paul was addressing in this letter?\n\nThere are four major issues about which Paul wrote in 2 Corinthians. First, he decided not to visit the Corinthians again right away, even though that was his original plan. He wanted to tell the Corinthians that he had changed his plans and to show them that he was not making promises and then breaking them. Second, Paul and the Corinthians had a conflict or fight when Paul visited them. Paul wished to rebuild their relationship so that they could trust and care for each other. Third, Paul wanted to encourage the Corinthians to give money to help the believers in Jerusalem. Paul was collecting this money from many churches he knew, and he wanted the Corinthians to contribute generously. Fourth, some people were saying that Paul was not really a true apostle, and the message he preached was not the true gospel. These people were either visitors or lived in Corinth. Paul defended himself and the gospel that he preached against these people who opposed him. All four of these issues relate to one specific problem: the Corinthians were doubting Paul’s authority over and care for them. He wrote 2 Corinthians to address this primary issue, and he focused on these four specific themes. \n\n### Who were the false teachers that Paul speaks about?\n\nEverything we know about the false teachers who opposed Paul in Corinth comes from this letter. So, we do not know for sure who they were. Paul refers to them with two especially important names: "super-apostles” and “false apostles.” Some scholars think that the “super-apostles” were some of the twelve apostles that Jesus appointed, while the “false apostles” were people who were not actually apostles but claimed to be. On the other hand, many scholars think that these two names refer to the same group of people: false teachers who claimed to be apostles but were not actually apostles. Paul does not carefully distinguish the names; this second view is probably correct. Paul implies that these false teachers were Jewish people who claimed to serve Christ (see [11:22–23](../11/22.md)). They claimed to have authority and power. However, we do not know what exactly they were teaching about Jesus. We do know that they claimed that their gospel was better than what Paul preached, but Paul tells us that what they were teaching was wrong. \n\n## Part 3: Important Translation Issues\n\n### What letters did Paul write to the Corinthians?\n\nPaul wrote at least four letters to the believers in Corinth. First, he wrote a letter related to avoiding sexual immorality (see [1 Corinthians 5:9](../1co/10509.md)). We do not have this letter. Second, he wrote a letter to the Corinthians that answered some of their questions and that addressed disputes within the Corinthian church. This letter is now known as First Corinthians. Third, Paul wrote a stern or “severe” letter to the Corinthians (see [2:3–4](../02/03.md) and [7:8–12](../07/08.md)). We again do not have this letter. Fourth, Paul wrote a letter after his friend Titus came from Corinth and told him that the Corinthians had responded well to the “severe letter.” This letter is now known as Second Corinthians. \n\n### About what visits to the Corinthians does Paul speak?\n\nWhile Paul does not directly mention it in 2 Corinthians, he first visited the Corinthians to proclaim the gospel to them. You can read about that in [Acts 18:1–18](../act/18/01.md). In 2 Corinthians, Paul briefly refers to his second visit to the Corinthians, which was “sorrowful” or “painful” (see [2:1](../02/01.md)). Sometime after this “painful” visit, Titus visited the Corinthians and then returned to Paul in Macedonia (see [2:12–13](../02/12.md) and [7:6–7](../07/06.md)). He probably took Paul’s “severe letter” with him. This may be the same visit of Titus that Paul refers to in [8:6](../08/06.md) and [12:18](../12/18.md), although either or both of these verses could refer instead to Titus taking this letter, 2 Corinthians, to the Corinthians.\n\nPaul also refers to two visits that had not yet happened when he wrote 2 Corinthians. First, Paul has asked Titus and two unnamed fellow believers to visit the Corinthians, taking the 2 Corinthians letter with them ([8:16–24](../08/16.md) and [9:3](../09/03.md)). Second, Paul plans to visit the Corinthians for a third time ([12:14](../12/14.md) and [13:1](../13/01.md)). You will need to make sure that your translation uses appropriate verb tenses and forms for referring to these visits. See the notes on specific verses for details and translation options. \n\n### How does Paul use irony and sarcasm?\n\nIn many places in this letter, Paul uses irony and sarcasm. In these places, he says things that he does not actually believe to be true. Usually, he is speaking from the perspective of other people and saying what they believe to be true. He does this to respond to what other people are saying or to show that what other people are saying is foolish or silly. The ULT often indicates that Paul is using irony or sarcasm by including quotation marks around the words that Paul does not actually believe to be true. The UST often indicates that Paul is using irony or sarcasm by indicating that someone is speaking the words. Consider how you might present sarcasm and irony in your language, and see the notes for places where Paul is using irony. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### What does Paul mean when he speaks about “boasting”?\n\nIn Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In this letter, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. Paul thinks the best way to boast is to say great things about God and what God has done. However, in this letter Paul also boasts about himself, because his opponents, the false teachers, boast about themselves. He does not think that this boasting is the best way for him to be speaking to the Corinthians, but he does it to respond to his opponents and to show the Corinthians that he is a true apostle of Christ. He calls this boasting “foolish.” Consider how you might express both good, bad, and foolish kinds of boasting. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul frequently uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### How should “brothers” be translated?\n\nMany times in this letter, Paul directly addresses or refers to people he calls “brothers.” The plural form, “brothers,” refers in general to fellow believers, both men and women. The singular form, “brother,” refers to a specific fellow believer, almost certainly one who is a man. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://*/tw/dict/bible/kt/brother]])\n\n### How should “you” and “we” be translated?\n\nThroughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Also, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul and those who work with Paul but do not include the Corinthian believers unless a notes specifies that the form of “we” includes the Corinthian believers. Some scholars think that Paul sometimes uses the first person plural to refer to only himself. Other scholars think that Paul uses the first person plural to refer to both himself and those who serve with him. There is often not enough evidence be certain of which meaning Paul intended. It is recommended that you preserve how Paul sometimes uses the first person singular and sometimes uses the first person plural. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-exclusive]])\n\n### What are the major issues in the text of the book of 2 Corinthians?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “in holiness” ([1:12](../01/12.md)). Some ancient manuscripts have this: “in sincerity.”\n* “a second grace” ([1:15](../01/15.md)). Some ancient manuscripts have this: “a second joy.”\n* “new things have come” ([5:17](../05/17.md)). Some ancient manuscripts have this: “all {things} have become new.”\n* “I see” ([7:8](../07/08.md)). Some ancient manuscripts have this: “for I see.” Other ancient manuscripts have this: “seeing.”\n* “and in the love from us in you” ([8:7](../08/07.md)). Some ancient manuscripts have this: “and in your love for us.”\n* “by this situation” ([9:4](../09/04.md)). Some ancient manuscripts have this: “by this situation of boasting.”\n* “so that he might buffet me, so that I would not become super arrogant” ([12:7](../12/07.md)). Some ancient manuscripts have this: “so that he might buffet me.”\n* “If loving you” ([12:15](../12/15.md)). Some ancient manuscripts have this: “If I love you.”\n* “[12] Greet each other with a holy kiss. All the saints greet you. [13] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” ([13:12–13](../13/12.md)). Some translations divide these sentences up into 3 verses instead of 2: “[12] Greet each other with a holy kiss. [13] All the saints greet you. [14] The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit {be} with all of you.” +1:intro tsh3 0 # 2 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening and blessing (1:1–2)\n2. Paul praises God for his comfort in affliction (1:3–11)\n3. Interrupted travel plans (1:12–2:13)\n * The interruption and the reason for it (1:15–2:4)\n\nThe first paragraph reflects a common way to begin a letter in the ancient Near East.\n\n## Special Concepts in this Chapter\n\n### Comfort\n\nComfort is a major theme of this chapter. Paul explains that believers experience affliction because they belong to Jesus. When this happens, the Holy Spirit comforts them. Then they are able to comfort others. Paul wants the Corinthian believers to know that he is not exempt from terrible persecution but that God always rescues and comforts him as well. He also wants them to know that God will do the same for them.\n\n### Paul’s integrity\n\nApparently, people in Corinth had been criticizing Paul, saying that he was not sincere and did not truly care about the Corinthian believers. Therefore, Paul refutes them by explaining his motives for what he was doing.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical question\n\nPaul uses two rhetorical questions in 1:17 to defend himself against a charge of not being sincere. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Metaphorical “Yes and No”\n\nIn 1:17-20 Paul uses the words “yes” and “no” together to represent the attitudes and speech of a person who is unstable and easily changes his mind about what he wants to do. It seems that some people had been accusing Paul of being such a person, but he makes it clear that he is not. Instead, he imitates God, who is always faithful, and Jesus, who faithfully fulfills all of the promises of God. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Holy Spirit as guarantee\n\nIn 1:22 Paul says that the Holy Spirit is the “guarantee” of all of God's promises, including eternal life with him. The term comes from business deals in which a person gives some valuable item to another person as a “guarantee” that the first person will pay the full amount of money that he owes. Other words for this idea include “pledge” or “down-payment.” Paul uses this idea to explain that, because believers experience the blessings of the Holy Spirit now, they can be sure that they will experience all of God’s given promises after they die. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### God as witness\n\nIn 1:23 Paul calls God to be a witness to his character, that he is being honest and faithful to the Corinthian believers. It is probable that Paul means this as an oath, in which it is expected that God would bear witness to what Paul is saying by dramatically punishing him or striking him dead if he is lying. Alternatively, he may intend that God will bear witness by affirming Paul's honesty to the Corinthian believers through the Holy Spirit. 1:1 mel3 rc://*/ta/man/translate/figs-explicit Παῦλος & τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ 1 Your language may have a particular way of introducing the author of a letter and its intended audience. For example, you may want to indicate that this is a letter. Alternate translation: “I, Paul … wrote this letter to you, the church of God that is in Corinth” -1:1 f59u rc://*/ta/man/translate/figs-exclusive Τιμόθεος ὁ ἀδελφὸς 1 The word **our** here includes the Corinthian believers. The original has only “the brother,” but the word “our” was considered necessary for English. Use the word that is most natural in your language. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:1 mhg5 rc://*/ta/man/translate/translate-names Ἀχαΐᾳ 1 **Achaia** is the name of a Roman province in the southern part of modern-day Greece. (See: [[rc://*/ta/man/translate/translate-names]]) +1:1 f59u rc://*/ta/man/translate/figs-exclusive Τιμόθεος ὁ ἀδελφὸς 1 The word **our** here includes the Corinthian believers. The original has only “the brother,” but the word “our” was considered necessary for English. Use the wording that is most natural in your language. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +1:1 mhg5 rc://*/ta/man/translate/translate-names Ἀχαΐᾳ 1 The word **Achaia** is the name of a Roman province in the southern part of modern-day Greece. (See: [[rc://*/ta/man/translate/translate-names]]) 1:2 heps rc://*/ta/man/translate/translate-blessing χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ 1 After stating his name and the people to whom he is writing, Paul adds a blessing. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness and peace within you from” or “I pray that you will have grace and peace from” (See: [[rc://*/ta/man/translate/translate-blessing]]) 1:2 f6k1 rc://*/ta/man/translate/figs-abstractnouns χάρις ὑμῖν καὶ εἰρήνη, ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 If your language does not use an abstract noun for the ideas of **Grace** and **peace**, you could express the same ideas in another way. Alternate translation: “I pray that God our Father and the Lord Jesus Christ will be favorable to you and give you a peaceful spirit” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:3 px2q rc://*/ta/man/translate/figs-activepassive εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “May we always praise the God and Father of our Lord Jesus Christ” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -14,7 +14,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:3 cen3 πάσης παρακλήσεως 1 Here, **all** could refer to: (1) time. Alternate translation: “who always comforts his people” (2) quantity. Alternate translation: “from whom every instance of comforting comes” 1:4 n2lc rc://*/ta/man/translate/figs-exclusive παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν 1 Here and continuing through verse 5, the pronouns **us**, **our**, and **we** probably include the Corinthian believers. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:4 ggj8 rc://*/ta/man/translate/grammar-connect-logic-goal εἰς τὸ 1 This phrase introduces a purpose clause. Paul is stating the purpose for which God gives us afflictions and then comfort. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -1:4 tl0d rc://*/ta/man/translate/figs-abstractnouns ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει 1 If your language does not use abstract nouns for the ideas of **affliction** and **tribulation**, you could express the same ideas in another way. Alternate translation: “the one comforting us whenever people afflict us, so that we are able to comfort others whenever people afflict them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:4 tl0d rc://*/ta/man/translate/figs-abstractnouns ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει 1 If your language does not use abstract nouns for the ideas of **affliction** and **tribulation**, you could express the same ideas in another way. Alternate translation: “the one comforting us whenever people afflict us so that we are able to comfort others whenever people afflict them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:4 cxwj rc://*/ta/man/translate/figs-explicitinfo διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα αὐτοὶ 1 If your language does not use an abstract noun for the idea of **comfort** or would not use both the noun **comfort** and the verb **comforted** together, you could express the same idea by using only the verb. Alternate translation: “in the same way in which we ourselves are comforted” or “just as we ourselves are comforted” (See: [[rc://*/ta/man/translate/figs-explicitinfo]]) 1:4 eh7l rc://*/ta/man/translate/figs-rpronouns παρακαλούμεθα αὐτοὶ 1 Paul uses the word **ourselves** to emphasize that we, even though we are weak human beings, can comfort others as God comforted us. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “even we are comforted” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 1:4 hlnx rc://*/ta/man/translate/figs-activepassive παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God comforts even us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -23,17 +23,17 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:6 y9bi rc://*/ta/man/translate/figs-exclusive εἴτε δὲ θλιβόμεθα 1 Here and through the first half of verse 21, the word **we** and other first-person pronouns refer to Paul and Timothy, but not to the Corinthians. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:6 bbff εἴτε δὲ θλιβόμεθα 1 There is no strong contrast here. Rather, Paul continues to talk about suffering and comfort. If it is helpful in your language, you do not need to use a word here that indicates a contrast with what came before. Alternate translation: “If we are afflicted” 1:6 ylw2 rc://*/ta/man/translate/figs-activepassive εἴτε δὲ θλιβόμεθα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But if people afflict us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:6 pxy2 rc://*/ta/man/translate/grammar-connect-condition-fact εἴτε δὲ θλιβόμεθα 1 Paul speaks as if this were a hypothetical situation, but he means that it does happen. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is uncertain, then you can translate his words as an affirmative statement. Alternate translation: “When we are afflicted” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +1:6 pxy2 rc://*/ta/man/translate/grammar-connect-condition-fact εἴτε δὲ θλιβόμεθα 1 Paul speaks as if this were a hypothetical situation, but he means that it does happen. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “But when we are afflicted” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 1:6 gfyd rc://*/ta/man/translate/figs-abstractnouns ὑπὲρ τῆς ὑμῶν παρακλήσεως καὶ σωτηρίας 1 If your language does not use abstract nouns for the ideas of **comfort** and **salvation**, you could express the same ideas in another way. Alternate translation: “it is so that you can be comforted and saved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:6 wyj4 rc://*/ta/man/translate/figs-activepassive εἴτε παρακαλούμεθα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “if God comforts us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:6 ujj7 rc://*/ta/man/translate/grammar-connect-condition-fact εἴτε παρακαλούμεθα 1 Paul speaks as if this were a hypothetical situation, but he means that it does happen. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is uncertain, then you can translate his words as an affirmative statement. Alternate translation: “when we are comforted” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +1:6 ujj7 rc://*/ta/man/translate/grammar-connect-condition-fact εἴτε παρακαλούμεθα 1 Paul speaks as if this were a hypothetical situation, but he means that it does happen. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “when we are comforted” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 1:6 w94l rc://*/ta/man/translate/figs-abstractnouns ὑπὲρ τῆς ὑμῶν παρακλήσεως 2 See how you translated this same phrase earlier in the verse. Alternate translation: “it is so that you can be comforted” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:6 mx46 rc://*/ta/man/translate/figs-abstractnouns ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων 1 If your language does not use an abstract noun for the idea of **endurance**, you could express the same idea in another way. Alternate translation: “as you endure the same sufferings” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:7 ot4d rc://*/ta/man/translate/grammar-connect-logic-result καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν, εἰδότες ὅτι ὡς κοινωνοί ἐστε τῶν παθημάτων, οὕτως καὶ τῆς παρακλήσεως 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because we know that you share in God's comfort just as much as in the suffering, our hope concerning you is firm” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:7 n3nl rc://*/ta/man/translate/figs-abstractnouns καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “And we firmly believe that you will endure” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:7 klvm rc://*/ta/man/translate/figs-explicit καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν 1 If your language requires you to specify the content of Paul's **hope**, you can include this information. Alternate translation: “And our hope that you will remain faithful to Jesus is firm” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:7 a4vz rc://*/ta/man/translate/figs-abstractnouns οὕτως καὶ τῆς παρακλήσεως 1 If your language does not use an abstract noun for the idea of **comfort**, you could express the same idea in another way. See how you translated this word in verses 5 and 6. Alternate translation: “God will also comfort you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:7 ca1o rc://*/ta/man/translate/figs-ellipsis οὕτως καὶ τῆς παρακλήσεως 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the same way you are partakers also of the comfort” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:7 ca1o rc://*/ta/man/translate/figs-ellipsis οὕτως καὶ τῆς παρακλήσεως 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the same way, you are partakers also of the comfort” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:8 jqn8 rc://*/ta/man/translate/figs-doublenegatives οὐ & θέλομεν ὑμᾶς ἀγνοεῖν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative word **ignorant**. Alternate translation: “we want you to know” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 1:8 lgs0 rc://*/ta/man/translate/figs-abstractnouns ὑπὲρ τῆς θλίψεως ἡμῶν τῆς γενομένης 1 If your language does not use an abstract noun for the idea of **tribulation**, you could express the same idea in another way. Alternate translation: “concerning the time when people caused us to suffer” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:8 pr8a rc://*/ta/man/translate/figs-metaphor καθ’ ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν 1 Here, Paul is speaking of **tribulation** as if it were a heavy weight that they had to carry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “we were suffering so much that we thought that we could not endure it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -48,67 +48,67 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:10 c2xx rc://*/ta/man/translate/figs-abstractnouns εἰς ὃν ἠλπίκαμεν 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “we trust God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:11 q17d rc://*/ta/man/translate/figs-abstractnouns ὑπὲρ ἡμῶν τῇ δεήσει 1 If your language does not use an abstract noun for the idea of **supplication**, you could express the same idea in another way. Alternate translation: “by praying to God for us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:11 xftq rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The connecting words **so that** introduce a goal or purpose relationship. Paul presents the purpose of the Corinthians praying for him to be that many people will be thanking God. Use a connector in your language that makes it clear that this is the purpose. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -1:11 h0u2 rc://*/ta/man/translate/figs-activepassive ἵνα ἐκ πολλῶν προσώπων & εὐχαριστηθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that many faces may give thanks to God” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +1:11 h0u2 rc://*/ta/man/translate/figs-activepassive ἵνα ἐκ πολλῶν προσώπων & εὐχαριστηθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that many faces may give thanks … to God” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:11 oskx rc://*/ta/man/translate/figs-synecdoche ἐκ πολλῶν προσώπων 1 Paul is using **faces** to represent people. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “from the lips of many” or “from many people” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:11 bmze rc://*/ta/man/translate/figs-abstractnouns τὸ εἰς ἡμᾶς χάρισμα 1 This **gracious gift** is something that God will do for Paul and his companions in the future in answer to many people's prayers. If your language does not use an abstract noun for the idea of **gift**, you could express the same idea in another way. Alternate translation: “because God will have graciously given us what we needed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:11 dptz rc://*/ta/man/translate/figs-ellipsis διὰ πολλῶν 1 Here Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the ideas earlier in the sentence if it would be clearer in your language. Alternate translation: “through the prayers of many people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -1:12 kqv3 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν & ἀνεστράφημεν 1 In these verses Paul uses the words **our**, **we**, and **ourselves** to refer to himself and Timothy and possibly others who serve with them. These words do not include the people he is writing to. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:12 r9p8 ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν 1 The word **boasting** here is used in the positive sense of wanting to tell others your feeling of great satisfaction and joy in doing something well. Alternate translation: “This is something that we feel very good about” -1:12 c7mu rc://*/ta/man/translate/figs-personification τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν 1 Here, Paul speaks of his **conscience** as if it were a person who could testify. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we know by our conscience” (See: [[rc://*/ta/man/translate/figs-personification]]) -1:12 hs5l rc://*/ta/man/translate/figs-abstractnouns τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν 1 If your language does not use abstract nouns for the ideas of **testimony** and **conscience**, you could express the same ideas in another way. Alternate translation: “our hearts tell us it is true” or “we are sure of it within ourselves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:12 xxc3 rc://*/ta/man/translate/figs-rpronouns ἀνεστράφημεν 1 The phrase **we controlled ourselves** means that Paul and his companions controlled their own actions. Use a way that is natural in your language to indicate this idea. Alternate translation: “we acted” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +1:11 dptz rc://*/ta/man/translate/figs-ellipsis διὰ πολλῶν 1 Here Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the ideas earlier in the sentence if it would be clearer in your language. Alternate translation: “through the prayers of many people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:12 kqv3 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν & ἀνεστράφημεν 1 In these verses Paul uses the words **our**, **we**, and **ourselves** to refer to himself and Timothy and possibly others who serve with them. These words do not include the people to whom he is writing. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +1:12 r9p8 ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν 1 The word **boasting** here is used in the positive sense of wanting to tell others your feelings of great satisfaction and joy in doing something well. Alternate translation: “This is something that we feel very good about” +1:12 c7mu rc://*/ta/man/translate/figs-personification τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν 1 Here, Paul speaks of his **conscience** as if it were a person who could testify. If it would be helpful in your language, you could state the meaning plainly. Alternate translation (Please note that this alternate translation does not need the comma after conscience.): “we know by our conscience” (See: [[rc://*/ta/man/translate/figs-personification]]) +1:12 hs5l rc://*/ta/man/translate/figs-abstractnouns τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν 1 If your language does not use abstract nouns for the ideas of **testimony** and **conscience**, you could express the same ideas in another way. Alternate translation: “we know this within ourselves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:12 xxc3 rc://*/ta/man/translate/figs-rpronouns ἀνεστράφημεν 1 The phrase **we conducted ourselves** means that Paul and his companions controlled their own actions. Use a way that is natural in your language to indicate this idea. Alternate translation: “we acted” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 1:12 c2z9 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ κόσμῳ 1 Paul is using **the world** to represent people who live in the world, that is, people in general. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “among everyone” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:12 nc7o rc://*/ta/man/translate/figs-abstractnouns ἐν ἁγιότητι καὶ εἰλικρινείᾳ τοῦ Θεοῦ 1 If your language does not use abstract nouns for the ideas of **holiness** and **sincerity**, you could express the same ideas in another way. Alternate translation: “as people whom God empowers to obey him and to be honest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:12 c1bd rc://*/ta/man/translate/figs-metonymy οὐκ ἐν σοφίᾳ σαρκικῇ 1 Here, **fleshly** represents what is natural and human as opposed to what is spiritual and godly. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “not according to natural human wisdom” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:12 qej6 rc://*/ta/man/translate/figs-abstractnouns οὐκ ἐν σοφίᾳ σαρκικῇ 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “not according to what people naturally think is wise” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:12 ieqv rc://*/ta/man/translate/figs-abstractnouns ἐν χάριτι Θεοῦ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “according to what God tells us to do because he loves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:13 c6t4 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 The word translated as **For** here connects this verse to the previous one as evidence that supports the claim that Paul made in the previous verse. Use a natural form in your language for connecting this evidence to the previous statement. Alternate translation: “You see,” or “As you know,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -1:13 h2f4 rc://*/ta/man/translate/writing-politeness γράφομεν 1 Here Paul may be referring to himself with the plural pronoun **we** to show that he is only part of a group. If it would be clearer for your readers, you could use the singular “I” here instead, as later in the verse. Alternate translation: “I write” (See: [[rc://*/ta/man/translate/writing-politeness]]) +1:13 h2f4 rc://*/ta/man/translate/writing-politeness γράφομεν 1 Here Paul may be referring to himself with the plural pronoun **we** to show that he is only part of a group. If it would be clearer for your readers, you could use the singular “I” here instead, as Paul did later in the verse. Alternate translation: “I write” (See: [[rc://*/ta/man/translate/writing-politeness]]) 1:13 h21j rc://*/ta/man/translate/figs-doublenegatives οὐ γὰρ ἄλλα γράφομεν ὑμῖν, ἀλλ’ ἢ ἃ ἀναγινώσκετε ἢ καὶ ἐπιγινώσκετε 1 Paul is expressing a positive meaning here by using the two negative phrases, **no other … but**. If it would be helpful, you could use an equivalent expression in your language or you could express the plain positive meaning. Alternate translation: “For everything we write to you is straight talk” or “For what we write to you is just what you read and understand” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 1:13 vtx8 ἕως τέλους 1 This could mean: (1) Paul hopes that the Corinthians will understand everything that he is trying to say to them. Alternate translation: “all of it” or “fully” (2) Paul hopes that the Corinthians will continue to understand what he is saying to them until Jesus returns. Alternate translation: “until the end” -1:14 ma5m καύχημα ὑμῶν 1 The word **boasting** here is used in the positive sense of wanting to tell others your feeling of great satisfaction and joy in something good. See how you translated this in verse 12. Alternate translation: “something that you feel very good about” -1:14 p1pi rc://*/ta/man/translate/figs-ellipsis καθάπερ καὶ ὑμεῖς ἡμῶν 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “just as you also are our boasting” or “just as you also are our reason to boast” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -1:14 urdj rc://*/ta/man/translate/figs-exclusive ἡμῶν 2 This occurrence of **our** includes the Corinthian believers, so use the inclusive form of that word if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:15 n5ex rc://*/ta/man/translate/writing-pronouns ταύτῃ τῇ πεποιθήσει 1 The word **this** refers to what Paul has just said in verses 13 and 14. Paul was confident that the Corinthians would understand him and that they would be proud of him (very pleased with him). If it would be helpful in your language, you could make the reference clear. Alternate translation: “confident that you were proud of me” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +1:14 ma5m καύχημα ὑμῶν 1 The word **boasting** here is used in the positive sense of wanting to tell others your feeling of great satisfaction and joy in something good. See how you translated this in verse 12. Alternate translation: “your source of joy” or "your delight" +1:14 p1pi rc://*/ta/man/translate/figs-ellipsis καθάπερ καὶ ὑμεῖς ἡμῶν 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “just as you also are our boasting” or “just as you also are our reason to boast” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:14 urdj rc://*/ta/man/translate/figs-exclusive ἡμῶν 2 This occurrence of **ours** includes the Corinthian believers, so use the inclusive form of that word if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +1:15 n5ex rc://*/ta/man/translate/writing-pronouns ταύτῃ τῇ πεποιθήσει 1 The word **this** refers to what Paul has just said in verses 13 and 14. Paul was confident that the Corinthians would understand him and that they would be proud of him (very pleased with him). If it would be helpful in your language, you could make the reference clear. Alternate translation: “being confident that you were proud of me” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:15 ehdw rc://*/ta/man/translate/figs-abstractnouns ταύτῃ τῇ πεποιθήσει 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “being confident of this” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:15 xdb4 rc://*/ta/man/translate/figs-explicit πρότερον 1 This could mean: (1) Paul intended to visit the Corinthians before going to Macedonia. Alternate translation: “before going to Macedonia” or (2) Paul intended to visit the Corinthians before he changed his plans. Alternate translation: “originally” or “at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:15 ln3b rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The connecting words **so that** introduce a goal or purpose relationship. The purpose for Paul's plan of two visits is to give the Corinthians two times of grace or blessings. Use a connector in your language that makes it clear that this is the purpose. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) +1:15 xdb4 rc://*/ta/man/translate/figs-explicit πρότερον 1 Here, **before** could mean: (1) Paul intended to visit the Corinthians before going to Macedonia. Alternate translation: “before going to Macedonia” or (2) Paul intended to visit the Corinthians before he changed his plans. Alternate translation: “originally” or “at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:15 ln3b rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The connecting words **so that** introduce a goal or purpose relationship. The purpose for Paul's plan of two visits was to give the Corinthians two times of grace or blessings. Use a connector in your language that makes it clear that this is the purpose. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 1:15 y432 δευτέραν χάριν σχῆτε 1 The word translated as **grace** here can mean more specifically “gift” or “benefit” or “blessing.” Alternate translation: “you might benefit from me visiting you twice” 1:16 glgv rc://*/ta/man/translate/figs-metonymy δι’ ὑμῶν διελθεῖν 1 Here, **you** represents the place where the Corinthians live. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to pass through your city” or “to visit you and then go” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:16 mp6u rc://*/ta/man/translate/figs-euphemism ὑφ’ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν 1 Paul is referring to the Corinthians giving him money and food in a polite way by using the phrase **be sent ahead … by you**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “to allow you to assist me so that I can continue on to Judea” (See: [[rc://*/ta/man/translate/figs-euphemism]]) +1:16 mp6u rc://*/ta/man/translate/figs-euphemism ὑφ’ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν 1 Paul is referring in a polite way to the Corinthians giving him money and food by using the phrase **be sent ahead … by you**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “to allow you to assist me so that I could continue on to Judea” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 1:16 tk5u rc://*/ta/man/translate/figs-activepassive ὑφ’ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to have you send me ahead to Judea” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:17 ehze rc://*/ta/man/translate/writing-pronouns τοῦτο 1 The pronoun **this** refers to Paul's plan to visit the Corinthians two times. If this is not clear for your readers, you could include this information. Alternate translation: “to visit you twice” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -1:17 zms7 rc://*/ta/man/translate/figs-rquestion μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην? 1 Paul is using the question form here to emphasize that he did not change his plan to visit the Corinthians lightly. The expected answer to the question is “no”. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I did not then act capriciously!” or “I did not become unstable.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +1:17 ehze rc://*/ta/man/translate/writing-pronouns τοῦτο 1 The pronoun **this** refers to Paul's plan to visit the Corinthians two times. If that is not clear for your readers, you could include this information. Alternate translation: “to visit you twice” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +1:17 zms7 rc://*/ta/man/translate/figs-rquestion μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην? 1 Paul is using the question form here to emphasize that he did not change his plan to visit the Corinthians lightly. The expected answer to the question is “no.” If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I did not then act capriciously!” or “I did not become unstable.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:17 chy9 rc://*/ta/man/translate/figs-rquestion ἢ ἃ βουλεύομαι, κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ? 1 Paul is using the question form here to emphasize that he does not make or change his plans according to his own desires. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I do not plan things according to the flesh, so that I would say “Yes, yes” and “No, no” at the same time.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:17 p0sf rc://*/ta/man/translate/figs-idiom κατὰ σάρκα 1 Here, **according to the flesh** is an idiom that means “based on changeable human desires.” If this phrase does not have that meaning in your language, use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “according to what I happen to be feeling” (See: [[rc://*/ta/man/translate/figs-idiom]]) -1:17 fq3t rc://*/ta/man/translate/figs-explicit ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ? 1 This could mean: (1) Paul would say both that he would visit and that he would not visit at nearly the same time. Alternate translation: “so that I say ‘Yes, I will certainly visit’ and ‘No, I will definitely not visit’ at the same time” (2) Paul would say that he would visit while intending that he would not visit. Alternate translation: “so that I say ‘Yes, I will certainly visit’ even though I was intending that I would not visit” In either case, he is denying the accusation against him that he is unreliable. (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:17 fq3t rc://*/ta/man/translate/figs-explicit ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ? 1 This could mean: (1) Paul would say both that he would visit and that he would not visit at nearly the same time. Alternate translation: “so that I say ‘Yes, I will certainly visit’ and ‘No, I will definitely not visit’ at the same time” (2) Paul would say that he would visit while intending that he would not visit. Alternate translation: “so that I say ‘Yes, I will certainly visit’ even though I was intending that I would not visit” In either case, he is denying the accusation against him, that he is unreliable. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:17 y41z rc://*/ta/man/translate/figs-doublet ἵνα ᾖ παρ’ ἐμοὶ τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ? 1 The words **Yes, yes** and **No, no** are both repeated for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “so that I would say both ‘yes’ and ‘no’” (See: [[rc://*/ta/man/translate/figs-doublet]]) -1:18 icwz rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 The connecting word here could indicate: (1) a comparison. Paul may be comparing the faithfulness of God to his own commitment to speak truthfully to the Corinthian believers. Alternate translation: “and in the same way” (2) a result. Paul may be saying that he is faithful in his speaking because he is following God's example to be faithful. Alternate translation: “so because of that” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -1:18 qutd rc://*/ta/man/translate/figs-metonymy ὁ λόγος ἡμῶν 1 Paul is using the term **word** to refer to any message that he gave to the Corinthians by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “our message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:18 hmuj rc://*/ta/man/translate/figs-idiom ναὶ καὶ οὔ 1 Here, **“Yes” and “No”** represent the speech of a person who says contradictory things. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “out of both sides of our mouth” or “one thing and then its opposite” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:18 icwz rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 The connecting words here could indicate: (1) a comparison. Paul may be comparing the faithfulness of God to his own commitment to speak truthfully to the Corinthian believers. Alternate translation: “and in the same way,” (2) a result. Paul may be saying that he is faithful in his speaking because he is following God's example to be faithful. Alternate translation: “so, because of that,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +1:18 qutd rc://*/ta/man/translate/figs-metonymy ὁ λόγος ἡμῶν 1 Paul is using the term **our word** to refer to any message that he gave to the Corinthians by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “our message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:18 hmuj rc://*/ta/man/translate/figs-idiom ναὶ καὶ οὔ 1 Here, **“Yes” and “No”** represents the speech of a person who says contradictory things. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “one thing and then its opposite” or "confusing"(See: [[rc://*/ta/man/translate/figs-idiom]]) 1:19 jmcj rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word translated **For** connects this verse to the one before it as an explanation. If the connection between this statement and the previous one is not clear, you may want to use a similar connecting word here. Alternate translation: “You see,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 1:19 hd2t rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ τοῦ Θεοῦ & Υἱὸς 1 **Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -1:19 aqzq rc://*/ta/man/translate/figs-activepassive ὁ ἐν ὑμῖν δι’ ἡμῶν κηρυχθείς, δι’ ἐμοῦ, καὶ Σιλουανοῦ, καὶ Τιμοθέου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom I and Silvanus and Timothy proclaimed among you,” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:19 ql6b rc://*/ta/man/translate/translate-names Σιλουανοῦ 1 This is the name of the man who is called “Silas” in the book of Acts and who was a leader in the early church. You may want to use one spelling here and put the other spelling in a footnote. (See: [[rc://*/ta/man/translate/translate-names]]) -1:19 t98z rc://*/ta/man/translate/figs-idiom ναὶ καὶ οὒ, ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν 1 Here **“Yes” and “No”** represent a person who is unreliable. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in verse 18. Alternate translation: “wishy-washy, but, as we said, a rock” or “unreliable, but we consistently showed you that he is trustworthy” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:19 aqzq rc://*/ta/man/translate/figs-activepassive ὁ ἐν ὑμῖν δι’ ἡμῶν κηρυχθείς, δι’ ἐμοῦ, καὶ Σιλουανοῦ, καὶ Τιμοθέου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom I and Silvanus and Timothy proclaimed among you,” If you use this alternate translation, delete the dash that follows it. (See: [[rc://*/ta/man/translate/figs-activepassive]]) +1:19 ql6b rc://*/ta/man/translate/translate-names Σιλουανοῦ 1 The word **Silvanus** is the name of the man who is called “Silas” in the book of Acts and who was a leader in the early church. You may want to use one spelling here and put the other spelling in a footnote. (See: [[rc://*/ta/man/translate/translate-names]]) +1:19 t98z rc://*/ta/man/translate/figs-idiom ναὶ καὶ οὒ, ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν 1 Here, the phrase combining **“Yes” and “No”** represents a person who is unreliable. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in verse 18. Alternate translation: “wishy-washy, but, as we said, a rock” or “unreliable, but we consistently showed you that he is trustworthy” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:19 xmu6 rc://*/ta/man/translate/writing-pronouns ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν 1 Here, the subject of the verb **has been**, represented by **it**, could refer to: (1) the proclamation of Paul, Silvanus, and Timothy. Alternate translation: “but our proclamation has been ‘Yes’ in him” (2) Jesus. In this case, **in him** would be translated as “in it,” referring to the proclamation. Alternate translation: “but he has been ‘Yes’ in it” or “but Jesus has been ‘Yes’ in our proclamation” (3) reality in general. Alternate translation: “but it has always been the case that there has been ‘Yes’ in him” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:20 h2xc rc://*/ta/man/translate/figs-idiom ὅσαι & ἐπαγγελίαι Θεοῦ, ἐν αὐτῷ τὸ ναί 1 This means that Jesus makes all of the **promises of God** come to pass. He guarantees them. Alternate translation: “Jesus fulfills all of the promises of God” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:20 h4uv rc://*/ta/man/translate/writing-pronouns ἐν αὐτῷ & δι’ αὐτοῦ 1 Both occurrences of the word **him** in this verse refer to Jesus Christ. If this is not clear for your readers, you could use his name here. Alternate translation: “in Jesus … through Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -1:20 lz2n rc://*/ta/man/translate/figs-ellipsis τὸ Ἀμὴν & δι’ ἡμῶν 1 Paul is leaving out a verb of speaking that in many languages this sentence would need in order to be complete. You can supply this word if it would be clearer in your language. Alternate translation: “the ‘Amen’ is spoken by us” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:20 lz2n rc://*/ta/man/translate/figs-ellipsis τὸ Ἀμὴν & δι’ ἡμῶν 1 Paul is leaving out a verb form of the word "speaking" that in many languages this sentence would need in order to be complete. You could supply this word if it would be clearer in your language. Alternate translation: “the ‘Amen’ is spoken by us” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:20 sqpx rc://*/ta/man/translate/figs-activepassive τὸ Ἀμὴν & δι’ ἡμῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “we say the ‘Amen’” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:20 hro4 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** includes the Corinthian believers, so use the inclusive form of that word if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:20 uuxh rc://*/ta/man/translate/figs-abstractnouns τῷ Θεῷ πρὸς δόξαν 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “so that we glorify God” or “so that we honor God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:21 n5eq rc://*/ta/man/translate/figs-metaphor εἰς Χριστὸν 1 Here, Paul is speaking of the relationship of believers to Christ as if they were located **in Christ**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in close relationship with Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:21 tjc6 rc://*/ta/man/translate/figs-explicit χρίσας ἡμᾶς 1 The implication is that God has anointed believers with the Holy Spirit so that they can live for him. You can include this information if that would be helpful to your readers. Alternate translation: “having anointed us with the Holy Spirit to live for him” (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:21 tjc6 rc://*/ta/man/translate/figs-explicit χρίσας ἡμᾶς 1 The implication is that God has anointed believers with the Holy Spirit so that they can live for him. You could include this information if that would be helpful to your readers. Alternate translation: “having anointed us with the Holy Spirit to live for him” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:21 f4c4 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 2 Here, **us** probably includes the Corinthian believers, so use the inclusive form of that word if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:22 z43l rc://*/ta/man/translate/figs-metaphor σφραγισάμενος ἡμᾶς 1 Paul speaks of God showing that we belong to him as if God had put a visible mark of ownership on us. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “having claimed us as his own” or “who has shown that we belong to him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:22 z43l rc://*/ta/man/translate/figs-metaphor σφραγισάμενος ἡμᾶς 1 Paul speaks of God showing that we belong to him as if God had put a visible mark of ownership on us. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “having claimed us as his own” or “having shown that we belong to him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:22 laq1 rc://*/ta/man/translate/figs-exclusive ἡμᾶς & ἡμῶν 1 Here, **us** and **our** include Paul and all believers, so use the inclusive form of that word if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:22 jcv7 rc://*/ta/man/translate/figs-metaphor τὸν ἀρραβῶνα τοῦ Πνεύματος 1 Here, Paul is speaking of **the Spirit** as if he were a **down payment**, that is, a partial payment for a purchase with a promise to pay the rest of the amount on a future date. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a guarantee that he will also give us every blessing that he has promised to us, which is the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:22 jcv7 rc://*/ta/man/translate/figs-metaphor τὸν ἀρραβῶνα τοῦ Πνεύματος 1 Here, Paul is speaking of **the Spirit** as if the Spirit were a **down payment**, that is, a partial payment for a purchase with a promise to pay the rest of the amount on a future date. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a guarantee that he will also give us every blessing that he has promised to us, which is the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:22 xe98 rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 Here the word **hearts** refers to the innermost part of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in our innermost beings” or “to live within each of us” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:23 j8lc rc://*/ta/man/translate/writing-oathformula ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν 1 The phrase **I invoke God as a witness upon my soul** could be: (1) an oath formula. Use a natural way in your language to express an oath. Alternate translation: “Now I swear to God upon my soul” (2) simply a statement that God knows Paul's motives. Alternate translation: “Now I call upon God as a witness to my intentions” (See: [[rc://*/ta/man/translate/writing-oathformula]]) 1:23 vrkv rc://*/ta/man/translate/figs-metonymy ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν 1 Here, **soul** represents the life of the person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “So may God take my life if I am lying, but he knows” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:23 j15t rc://*/ta/man/translate/grammar-connect-logic-goal ὅτι φειδόμενος ὑμῶν 1 Here, **that** introduces a goal or purpose relationship. The purpose for which Paul canceled his visit to Corinth was to spare causing pain to the Corinthian believers (see 2:1). Use a connector or phrase in your language that makes it clear that this is the purpose. Alternate translation: “that it was in order to spare you” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -1:23 xzir rc://*/ta/man/translate/figs-ellipsis ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if it would be clearer in your language. Alternate translation: “that it was in order to spare you sorrow that I have not yet come to Corinth” or “that it was to keep from grieving you that I have not yet traveled to Corinth another time” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:23 xzir rc://*/ta/man/translate/figs-ellipsis ὅτι φειδόμενος ὑμῶν οὐκέτι ἦλθον εἰς Κόρινθον 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “that it was in order to spare you sorrow that I have not yet come to Corinth” or “that it was to keep from grieving you that I have not yet traveled to Corinth again” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:24 hepi rc://*/ta/man/translate/figs-ellipsis οὐχ ὅτι 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words if it would be clearer in your language. Alternate translation: “I do not mean that” or “I do not say that because” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:24 mrzw rc://*/ta/man/translate/figs-idiom κυριεύομεν 1 Here, **lord it over** is an idiom that means “act like the masters of.” If this phrase does not have that meaning in your language, use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “we want to be in charge of” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:24 hafq rc://*/ta/man/translate/figs-abstractnouns κυριεύομεν ὑμῶν τῆς πίστεως 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Here, **faith** could mean: (1) what the Corinthians believe. Alternate translation: “we dictate to you what you must believe” (2) how the Corinthians relate to God. Alternate translation: “we are in charge of your relationship to God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -117,12 +117,12 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:24 kv47 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, **for** connects the following statement as a reason for the previous two statements. Use a natural form in your language for connecting this statement to the previous ones as the reason. Alternate translation: “since” or “because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 1:24 cih8 rc://*/ta/man/translate/figs-idiom ἑστήκατε 1 Here, **stand firm** means to be steady, resolute, or established. Alternate translation: “you are well established” or “you are strong and steady” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:24 xf2i rc://*/ta/man/translate/figs-abstractnouns τῇ & πίστει 1 Here, **in the faith** could mean: (1) “in regard to your faith.” In other words, the Corinthian believers are independent of Paul in regard to their faith. They are responsible only to God for what they believe and do. Alternate translation: “concerning your commitment to God” (2) “because of your faith.” In other words, the Corinthian believers continue to belong to God because of their faith, not because of Paul's authority. Alternate translation: “because you trust in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:intro hy3h 0 # 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians. \n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone inside. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside. \n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has properly been disciplined by the church. In your translation, use general words for both the person and what the person did. \n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (see [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and those with him are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just like that, he and those with him spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]]) -2:1 wh9c rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Paul said in [1:23](../01/23.md) about the reason why he did not visit Corinth, which was to “spare” them. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Here is why I have not come to Corinth:” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +2:intro hy3h 0 # 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians. \n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone emotionally. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside. \n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has been properly disciplined by the church. In your translation, use general words for both the person and what the person did. \n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (see [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and those with him are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just like the spread of smells, he and those with him spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]]) +2:1 wh9c rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Paul said in [1:23](../01/23.md) about the reason why he did not visit Corinth, which was to spare them. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Here is why I have not come to Corinth:” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:1 wpd4 rc://*/ta/man/translate/writing-pronouns ἐμαυτῷ τοῦτο τὸ μὴ 1 Here, the word **this** refers ahead to what Paul is about to say: **not to come to you again in sorrow**. If it would be helpful in your language, you could make what **this** refers to explicit, or you could rephrase the sentence so that you do not use **this**. Alternate translation: “for myself what follows: not” or “for myself not” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:1 yz5q rc://*/ta/man/translate/figs-explicit ἐμαυτῷ 1 Here the phrase **for myself** indicates that Paul made this choice because of reasons he thought about. In other words, he was not forced to make this choice. If it would be helpful in your language, you could use a form that indicates that someone made their own choice or decision. Alternate translation: “on my own” or “in my own mind” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:1 yrbk rc://*/ta/man/translate/figs-go τὸ μὴ & ἐλθεῖν 1 In a context such as this, it may be more natural in your language to say “go” instead of **come**. Alternate translation: “not to go” (See: [[rc://*/ta/man/translate/figs-go]]) -2:1 ma6n rc://*/ta/man/translate/figs-explicit πάλιν 1 Here, the word **again** implies that Paul has already visited the Corinthians **in sorrow**. He does not give many details about this visit. It cannot be the first time that he visited the Corinthians, so he must have visited them again **in sorrow** sometimes between when he first met them and when he wrote this letter. If it would be helpful in your language, you could make the implication more explicit. Alternate translation: “a second time” or “yet again” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:1 ma6n rc://*/ta/man/translate/figs-explicit πάλιν 1 Here, the word **again** implies that Paul has already visited the Corinthians **in sorrow**. He does not give many details about this visit. It cannot be the first time that he visited the Corinthians, so he must have visited them again **in sorrow** sometime between when he first met them and when he wrote this letter. If it would be helpful in your language, you could make the implication more explicit. Alternate translation: “a second time” or “yet again” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:1 hu8y rc://*/ta/man/translate/figs-explicit ἐν λύπῃ 1 Here the ones who experience the **sorrow** could be: (1) Paul and the Corinthians. Alternate translation: “in sorrow for all of us” (2) just the Corinthians. Alternate translation: “in sorrow for you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:1 ij73 rc://*/ta/man/translate/figs-abstractnouns ἐν λύπῃ 1 If your language does not use an abstract noun for the idea of **sorrow**, you could express the idea by using an adjective such as “sorrowful” or “sad.” Alternate translation: “in a sorrowful way” or “in a way that makes us sad” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:2 jb50 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Paul is avoiding the “sorrow” he mentioned in [2:1](../02/01.md). If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “I decided that because” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -132,15 +132,15 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:2 mbbo rc://*/ta/man/translate/figs-genericnoun τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος 1 Here the author uses the singular form **the one** to refer in general to people, particularly to the Corinthians. If it would be helpful in your language, you could use a form that refers in general to people. Alternate translation: “who are those cheering me up, except those being grieved” or “who are those cheering me up, except you who are being grieved” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 2:2 mbag rc://*/ta/man/translate/grammar-connect-exceptions τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ 1 If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this question to avoid using an exception clause. Alternate translation: “is it not the one being grieved by me who is the only one cheering me up” or “is there any one cheering me up besides the one being grieved by me” (See: [[rc://*/ta/man/translate/grammar-connect-exceptions]]) 2:2 x2vr rc://*/ta/man/translate/figs-activepassive ὁ λυπούμενος ἐξ ἐμοῦ 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: “the one whom I have grieved” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:3 kxu2 rc://*/ta/man/translate/figs-explicit ἔγραψα 1 Here Paul refers to a letter he had already written to the Corinthians. Most likely, he wrote this letter sometime between 1 Corinthians and 2 Corinthians, but we do not have the letter. If it would be helpful in your language, you could make it clearer that Paul is referring to a letter that he already sent to the Corinthians. Alternate translation: “I wrote in my last letter” or “I sent you the previous letter that said” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:3 e7c4 rc://*/ta/man/translate/writing-pronouns τοῦτο αὐτὸ 1 Here, the phrase **this same thing** refers to what Paul wrote in the previous letter. He could referring to: (1) what he just wrote in [2:1–2](../02/01.md). Alternate translation: “the same thing I am now writing” (2) the contents of the previous letter in general. Alternate translation: “those things” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +2:3 kxu2 rc://*/ta/man/translate/figs-explicit ἔγραψα 1 Here Paul refers to a letter he had already written to the Corinthians. Most likely, he wrote this letter sometime between when he wrote 1 Corinthians and 2 Corinthians, but we do not have the letter, so we do not know for sure. If it would be helpful in your language, you could make it clearer that Paul is referring to a letter that he already sent to the Corinthians. Alternate translation: “I wrote in my last letter” or “I sent you the previous letter, which that said” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:3 e7c4 rc://*/ta/man/translate/writing-pronouns τοῦτο αὐτὸ 1 Here, the phrase **this same thing** refers to what Paul wrote in the previous letter. He could be referring to: (1) what he just wrote in [2:1–2](../02/01.md). Alternate translation: “the same thing I am now writing” (2) the contents of the previous letter in general. Alternate translation: “those things” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:3 abty rc://*/ta/man/translate/grammar-connect-time-simultaneous ἐλθὼν 1 Here, the phrase **having come** refers to something that an event that is still in the future for Paul but that would happen at the same as **I might not have sorrow**. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time as another event in the future. Alternate translation: “whenever I came” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 2:3 v87i rc://*/ta/man/translate/figs-abstractnouns μὴ & λύπην σχῶ ἀφ’ 1 If your language does not use an abstract noun for the idea of **sorrow**, you could express the idea by using an adjective such as “sorrowful” or “sad.” Alternate translation: “I might not become sorrowful because of” or “I might not be sad because of” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:3 owzn ἀφ’ ὧν ἔδει με χαίρειν 1 Here, this clause could indicate that **it is necessary** for: (1) Paul to **rejoice** in the Corinthians. Alternate translation: “from those in which it is necessary for me to rejoice” (2) the Corinthians to give “joy” to Paul. Alternate translation: “from those for whom it is necessary to give me joy” 2:3 p4q2 rc://*/ta/man/translate/grammar-connect-logic-result πεποιθὼς 1 Here, the phrase **having confidence** introduces a reason why Paul **wrote** the previous letter. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “because I had confidence” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:3 b6f9 rc://*/ta/man/translate/figs-abstractnouns πεποιθὼς 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the idea by using an adjective such as “confident.” Alternate translation: “being confident” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:3 i5r6 ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν 1 Here Paul could be stating that his **joy**: (1) leads to the Corinthians’ joy. Alternate translation: “my joy leads to your joy” (2) has the same source as the Corinthians’ joy. Alternate translation: “what gives me joy is what gives you joy” (3) comes from the Corinthians’ joy. Alternate translation: “my joy comes from your joy” -2:3 gmyo rc://*/ta/man/translate/figs-abstractnouns ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν 1 If your language does not use an abstract noun for the idea of **joy**, you could express the idea by using a verb such as “rejoice” or an adjective such as “joyful.” Alternate translation: “I am joyful and so you are joyful” or “I rejoice and so you rejoice” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:3 gmyo rc://*/ta/man/translate/figs-abstractnouns ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν 1 If your language does not use an abstract noun for the idea of **joy**, you could express the idea by using a verb such as “rejoice” or an adjective such as “joyful.” Alternate translation: “I am joyful, and so you are joyful” or “I rejoice, and so you rejoice” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:4 p4n6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation about the letter that Paul **wrote** to them. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “As it is,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:4 tl4m rc://*/ta/man/translate/figs-explicit ἔγραψα 1 Here, the phrase **I wrote** again refers to the previous letter. See how you translated “I wrote” in [2:3](../02/03.md). Alternate translation: “I wrote that letter” or “I sent that previous letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:4 oz8a rc://*/ta/man/translate/figs-abstractnouns ἐκ & πολλῆς θλίψεως καὶ συνοχῆς καρδίας 1 If your language does not use abstract nouns for the ideas of **tribulation** and **anguish**, you could express the ideas by using verbs such as “suffer” and “distress.” Alternate translation: “as I suffered much and was distressed in my heart” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -156,54 +156,54 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:5 j6bn rc://*/ta/man/translate/figs-gendernotations οὐκ & λελύπηκεν 1 Here, Paul may be referring specifically to a man, especially if the way that he has **grieved** others is by sinning sexually. However, it is not certain that Paul is referring to a man here. Consider using a form that does not specify the gender of this person. Alternate translation: “that individual has not grieved only” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:5 d7fx rc://*/ta/man/translate/figs-explicit οὐκ ἐμὲ λελύπηκεν 1 Here Paul could be indicating that the person has: (1) **grieved** Paul some, but mostly the person has **grieved** the Corinthians. Alternate translation: “he has not grieved me much” (2) not **grieved** Paul at all but only the Corinthians. Alternate translation: “he has not grieved me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:5 rvpt rc://*/ta/man/translate/figs-explicit ἀπὸ μέρους 1 Here, the phrase **in part** indicates that only some of an action or group is involved. In this case, Paul could be using **in part** to refer to: (1) how many of the Corinthians have been **grieved**. Alternate translation: “some of you” or “part of your group” (2) how much the Corinthians have been **grieved**. Alternate translation: “he has partially grieved you” or “you also in part” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:5 iva7 rc://*/ta/man/translate/figs-infostructure ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς 1 There are several ways to understood how the pieces of the sentence go together. You could translate the sentence so that: (1) **in order that I might not burden all of you** indicates the reason why Paul uses the phrase **in part**, which would refer to the Corinthians. Alternate translation: “you in part, which I say so that I might not burden all of you” (2) **in part** and **all of you** go together, and **in order that I might not burden** is a parenthetical statement explaining why Paul says **in part**. Alternate translation: “in part—which I say so that I might not burden—all of you” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -2:5 or46 rc://*/ta/man/translate/figs-metaphor μὴ ἐπιβαρῶ 1 Here, to **burden** someone refers to placing a heavy object on someone’s back. Paul could be using the phrase **I might not burden** to refer to: (1) how he is trying to avoid saying too much about the situation. In other words, Paul uses the phrase **in part** because he does not want to make his words too strong, which would make the words like a person carrying a heaven load. Alternate translation: “I might not say too much about” or “I might not exaggerate about” (2) how he wants to avoid troubling or distressing all of them, which would be like “burdening” them with a heavy object. Alternate translation: “I might not distress” or “I might not trouble” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:5 iva7 rc://*/ta/man/translate/figs-infostructure ἀπὸ μέρους, ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς 1 There are several ways to understand how the pieces of the sentence go together. You could translate the sentence so that: (1) **in order that I might not burden all of you** indicates the reason why Paul uses the phrase **in part**, which would refer to the Corinthians. Alternate translation: “you in part, which I say so that I might not burden all of you” (2) **in part** and **all of you** go together, and **in order that I might not burden** is a parenthetical statement explaining why Paul says **in part**. Alternate translation: “in part—which I say so that I might not burden—all of you” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +2:5 or46 rc://*/ta/man/translate/figs-metaphor μὴ ἐπιβαρῶ 1 Here, to **burden** someone refers to placing a heavy object on someone’s back. Paul could be using the phrase **I might not burden** to refer to: (1) how he is trying to avoid saying too much about the situation. In other words, Paul uses the phrase **in part** because he does not want to make his words too strong, which would make the words like a person carrying a heavy load. Alternate translation: “I might not say too much about” or “I might not exaggerate about” (2) how he wants to avoid troubling or distressing all of them, which would be like “burdening” them with a heavy object. Alternate translation: “I might not distress” or “I might not trouble” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:6 iy4r rc://*/ta/man/translate/figs-extrainfo ἡ ἐπιτιμία αὕτη 1 Here, the word **This** indicates that both Paul and the Corinthians knew what the **punishment** was. However, Paul never states exactly what the punishment was. You should use a word or phrase that is as general as what Paul used. Alternate translation: “That punishment” or “The punishment” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 2:6 g3eo rc://*/ta/man/translate/writing-pronouns τῷ τοιούτῳ 1 Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he mentioned in the previous verse, the one who “grieved” the Corinthians (see [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. Alternate translation: “on the person we are talking about” or “on that individual” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -2:6 d7b7 rc://*/ta/man/translate/figs-extrainfo τῶν πλειόνων 1 Here the phrase **the majority** implies a “minority.” These are some of the Corinthians who either did not agree with the **punishment** or who thought that the person had done nothing wrong. Paul does not give any information about this “minority,” however, so you should use a word or phrase that refers to most of the people in a group. Alternate translation: “all but a few of you” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) +2:6 d7b7 rc://*/ta/man/translate/figs-extrainfo τῶν πλειόνων 1 Here the phrase **the majority** implies a “minority.” These are some of the Corinthians who either did not agree with the **punishment** or who thought that the person had done nothing wrong. However, Paul does not give any information about this “minority,” so you should use a word or phrase that refers to most of the people in a group. Alternate translation: “all but a few of you” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 2:6 a7c4 rc://*/ta/man/translate/figs-explicit ἱκανὸν 1 Here, the word **sufficient** could indicate that the **punishment**: (1) has been severe enough. Alternate translation: “is severe enough” or “is sufficiently strong” (2) has lasted long enough. Alternate translation: “has lasted long enough” or “can end now” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:7 we1i rc://*/ta/man/translate/grammar-connect-logic-contrast τοὐναντίον μᾶλλον ὑμᾶς χαρίσασθαι 1 Here, the words **on the contrary** and **rather** indicate that Paul wishes the Corinthians to do now the opposite of what they were doing. Instead of “punishing” the person, Paul wants them now to **forgive and comfort** the person. If it would be helpful in your language, you could use words that naturally indicate such a change in behavior. Alternate translation: “in contrast, you should instead forgive” or “instead of doing that, you should change your behavior and forgive” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:7 w4n6 rc://*/ta/man/translate/figs-gendernotations παρακαλέσαι & τῇ 1 Here, just as in [2:5](../02/05.md), Paul may be referring specifically to a man, especially if the way that he has “grieved” others is by sinning sexually. However, it is not certain that Paul is referring to a man here. Consider using a form that does not specify the gender of this person. Alternate translation: “comfort the individual … any” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:7 vpx1 rc://*/ta/man/translate/figs-activepassive μή πως τῇ περισσοτέρᾳ λύπῃ, καταποθῇ ὁ τοιοῦτος 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: “so that excessive sorrow might not overwhelm such a person” or “so that such a person might not experience overwhelming and excessive sorrow” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:7 i3dm rc://*/ta/man/translate/figs-metaphor μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος 1 Here Paul speaks as if a person could be **overwhelmed** or swallowed up by **sorrow**. He speaks in this way to indicate that a person can experience so much **sorrow** that it controls and destroys them. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “so that such a person might not be overcome by excessive sorrow” or “so that such a person might not despair because of his excessive sorrow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:7 me4y rc://*/ta/man/translate/writing-pronouns ὁ τοιοῦτος 1 Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he has already mentioned, the one who “grieved” the Corinthians (see [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. See how the translated this phrase in [2:6](../02/06.md). Alternate translation: “the person we are talking about” or “that individual” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +2:7 me4y rc://*/ta/man/translate/writing-pronouns ὁ τοιοῦτος 1 Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he has already mentioned, the one who “grieved” the Corinthians (see [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. See how you translated this phrase in [2:6](../02/06.md). Alternate translation: “the person we are talking about” or “that individual” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:7 cgil rc://*/ta/man/translate/figs-abstractnouns τῇ περισσοτέρᾳ λύπῃ 1 If your language does not use an abstract noun for the idea of **sorrow**, you could express the idea by using an adjective such as “sorrowful” or “sad.” Alternate translation: “as he is excessively sorrowful” or “because he is excessively sad” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:8 r916 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 Here, the word **So** introduces an exhortation that is based on what Paul said in the previous verse about “forgiving” and “comforting” the person. If it would be helpful in your language, you could use a word or phrase that introduces an exhortation or inference. Alternate translation: “Because of that,” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +2:8 r916 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 Here, the word **So** introduces an exhortation that is based on what Paul said in the previous verse about “forgiving” and “comforting” the person. If it would be helpful in your language, you could use a word or phrase that introduces an exhortation or inference. Alternate translation: “Because of that,” or “So then,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:8 ii0x rc://*/ta/man/translate/figs-infostructure κυρῶσαι εἰς αὐτὸν ἀγάπην 1 Here, the phrase **for him** could go with: (1) **love**. Alternate translation: “to reaffirm the love that you have for him” (2) **reaffirm**. Alternate translation: “to reaffirm to him your love” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:8 yi2z rc://*/ta/man/translate/figs-abstractnouns εἰς & ἀγάπην 1 If your language does not use an abstract noun for the idea of **love**, you could express the idea by using a verb such as “love.” Alternate translation: “that you love” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:8 vlmy rc://*/ta/man/translate/figs-gendernotations αὐτὸν 1 Here, just as in [2:5](../02/05.md), [7](../02/07.md), Paul may be referring specifically to a man, especially if the way that he has “grieved” others is by sinning sexually. However, it is not certain that Paul is referring to a man here. Consider using a form that does not specify the gender of this person. Alternate translation: “that individual” or “the person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:9 oadd rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **Indeed** introduces more information about the letter that Paul wrote to them (see [2:3–4](../02/03.md)). It does not identify a close link with the previous verse. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation, or you could leave **Indeed** untranslated. Alternate translation: “In fact” or “As a matter of fact” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:9 lc78 rc://*/ta/man/translate/figs-explicit καὶ ἔγραψα 1 Here, the phrase **I also wrote** again refers to the letter that Paul sent to them before he wrote 2 Corinthians. See how you translated “I wrote” in [2:3–4](../02/03.md). Alternate translation: “I also wrote that letter” or “I also sent that previous letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:9 pp4j rc://*/ta/man/translate/figs-doublet εἰς τοῦτο & ἵνα 1 Here, the phrases **for this reason** and **so that** both introduce the purpose for which Paul **wrote** the previous letter. Paul uses this repetition to emphasize his purpose. If the repetition would be confusing in your language, and if it would not emphasize the purpose, you could combine the two phrases and provide emphasis in another way. Alternate translation: “so that” or “in order that” (See: [[rc://*/ta/man/translate/figs-doublet]]) -2:9 eebj rc://*/ta/man/translate/figs-explicit τὴν δοκιμὴν ὑμῶν 1 Here, the word **proof** refers primarily to the results of a test or trial. In this case, Paul is saying that he wants to **know** how they passed the test, which were the commands he included in the previous letter. If it would be helpful in your language, you could use a word or phrase that refers to the results of a test. Alternate translation: “how you responded to my commands” or “your character” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:9 eebj rc://*/ta/man/translate/figs-explicit τὴν δοκιμὴν ὑμῶν 1 Here, the word **proof** refers primarily to the results of a test or trial. In this case, Paul is saying that he wants to **know** how they did on the test, which were the commands he included in the previous letter. If it would be helpful in your language, you could use a word or phrase that refers to the results of a test. Alternate translation: “how you responded to my commands” or “your character” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:9 uzsx rc://*/ta/man/translate/figs-possession τὴν δοκιμὴν ὑμῶν 1 Here Paul uses the possessive form to describe a **proof** that the Corinthians give or provide. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the prove you provide” or “the proof from you” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:9 gs2t rc://*/ta/man/translate/figs-abstractnouns τὴν δοκιμὴν ὑμῶν 1 If your language does not use an abstract noun for the idea of **proof**, you could express the idea by using a verb such as “prove.” Alternate translation: “what you would prove to me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:9 xw5t rc://*/ta/man/translate/figs-explicit ὑπήκοοί 1 Here, Paul does not state to whom they are **obedient**. He could be implying that they are **obedient** to: (1) him as an apostle. Alternate translation: “obedient to me” (2) God and God’s commands. Alternate translation: “obedient to God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:10 r7ib rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces a development in Paul’s argument. In this case, Paul is concluding his discussion about the previous letter. If it would be helpful in your language, you could use a word or phrase that introduces a development or a conclusion, or you could leave **Now** untranslated. Alternate translation: “Finally,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:10 o14x rc://*/ta/man/translate/figs-explicit ᾧ & τι χαρίζεσθε, κἀγώ 1 Here Paul could be making: (1) a specific statement about forgiving the person who “grieved” the Corinthians. Alternate translation: “to that person to whom you forgive anything, I also forgive” (2) a general concluding statement about forgiveness. Alternate translation: “to any person to whom you forgive anything, I also forgive” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:10 uzvm rc://*/ta/man/translate/figs-ellipsis κἀγώ 1 This clause 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 sentence. Alternate translation: “I also forgive it” or “I also forgive them for it” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -2:10 tzn1 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ γὰρ 1 Here, the phrase **for indeed** indicates that Paul is adding more information (**indeed**) that supports what he said in the previous clause (**for**). If it would be helpful in your language, you could use words that introduce added information that supports a previous statement. Alternate translation: “further,” or “and in fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +2:10 tzn1 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ γὰρ 1 Here, the phrase **for indeed** indicates that Paul is adding more information (**indeed**) that supports what he said in the previous clause (**for**). If it would be helpful in your language, you could use words that introduce added information that supports a previous statement. Alternate translation: “furthermore,” or “and in fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:10 d9ah rc://*/ta/man/translate/figs-infostructure καὶ γὰρ ἐγὼ ὃ κεχάρισμαι, εἴ τι κεχάρισμαι, δι’ ὑμᾶς 1 Here Paul includes the comment **if I have forgiven anything** in the middle of his sentence. Consider what may be a natural place to include extra information like this. Alternate translation: “for indeed, if I have forgiven anything, what I have forgiven is for your sake” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -2:10 avqv rc://*/ta/man/translate/figs-explicit εἴ τι κεχάρισμαι 1 This clarification fits with what Paul said in [2:5](../02/05.md) about how the person did not “grieve” him but rather the Corinthians. Much as there, Paul could be saying that: (1) he does not have very much to forgive, since the person only hurt him a little. Alternate translation: “what little I had to forgive” (2) he really has nothing to forgive, since the person hurt the Corinthians, not him. Alternate translation: “although there was nothing to forgive” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:10 cbm6 δι’ ὑμᾶς 1 Here, the phrase **for your sake** could mean that: (1) Paul forgives the person to benefit or help the Corinthians. Alternate translation: “is for your benefit” (2) Paul forgives the person because the Corinthians forgave him. Alternate translation: “is because of you” or “is because you forgave” +2:10 avqv rc://*/ta/man/translate/figs-explicit εἴ τι κεχάρισμαι 1 This clarification fits with what Paul said in [2:5](../02/05.md) about how the person did not “grieve” him but rather the Corinthians. Paul could be saying that: (1) he does not have very much to forgive, since the person only hurt him a little. Alternate translation: “what little I had to forgive” (2) he really has nothing to forgive, since the person hurt the Corinthians, not him. Alternate translation: “although I have nothing to forgive” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:10 cbm6 δι’ ὑμᾶς 1 Here, the phrase **for your sake** could mean that: (1) Paul forgives the person in order to benefit or help the Corinthians. Alternate translation: “is for your benefit” (2) Paul forgives the person because the Corinthians forgave him. Alternate translation: “is because of you” or “is because you forgave” 2:10 b6uy rc://*/ta/man/translate/figs-explicit ἐν προσώπῳ Χριστοῦ 1 Here, the phrase **in the presence of Christ** could indicate that: (1) Paul forgives because he knows that **Christ** sees or knows what he does. So, he acts in a way that pleases **Christ**. Alternate translation: “as Christ desires” or “with Christ watching” (2) Paul forgives with **Christ** as witness. Alternate translation: “with Christ as witness” or “with Christ guaranteeing it” (3) Paul forgives as someone who represents **Christ**. Alternate translation: “as one who represents Christ” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:11 xaoc rc://*/ta/man/translate/grammar-connect-words-phrases ἵνα 1 Here, the phrase **so that** introduces the purpose for which Paul and Corinthians should “forgive” others (see [2:10](../02/10.md)). If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order that” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:11 xoaw rc://*/ta/man/translate/figs-activepassive μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ 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: “Satan would not take advantage of us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:11 z6no rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the first half of verse about **Satan**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “because” or “inasmuch as” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +2:11 z6no rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the first half of this verse about **Satan**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “because” or “inasmuch as” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:11 m46t rc://*/ta/man/translate/figs-litotes οὐ & αὐτοῦ τὰ νοήματα ἀγνοοῦμεν 1 Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “we are fully aware of his schemes” or “we are very knowledgeable about his schemes” (See: [[rc://*/ta/man/translate/figs-litotes]]) 2:12 nh7u rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a new section. Paul has finished speaking about the person that he and the Corinthians should forgive. He now returns to the topic of his travel plans and why he has not visited the Corinthians (see [1:8–23](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a new topic or section, or you could leave **Now** untranslated. Alternate translation: “Moving on,” or “I wish to speak again about my journeys:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:12 l6vd rc://*/ta/man/translate/figs-go ἐλθὼν & εἰς 1 In a context such as this, it may be more natural in your language to say “go” instead of **come**. Alternate translation: “having gone to” (See: [[rc://*/ta/man/translate/figs-go]]) 2:12 c14o rc://*/ta/man/translate/grammar-connect-logic-contrast εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας & ἀνεῳγμένης 1 This clause gives information that contrasts with what Paul will say in the previous verse about how he left **Troas**. If it would be helpful in your language, you could indicate this contrast with a natural form. Alternate translation: “and although a door for the gospel of Christ had been opened” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) -2:12 a1ti rc://*/ta/man/translate/figs-metaphor εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης 1 Here Paul speaks of God providing opportunities for him to preach the **gospel** as if God were “opening” a **door** for the **Gospel**. The image is of God opening a door so that Paul can go in and preach the message about Christ. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and an opportunity to preach the gospel of Christ having been given to me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:12 n9cr rc://*/ta/man/translate/figs-activepassive εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ 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. In this case, Paul could be stating the the **Lord** did it, or he could be implying that “God” did it **in the Lord**. See the note about **in the Lord**. Alternate translation: “and the Lord having opened a door for the gospel of Christ for me” or “and God having opened a door for the Gospel of Christ for me in the Lord” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:12 a1ti rc://*/ta/man/translate/figs-metaphor εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης 1 Here Paul speaks of God providing opportunities for him to preach the **gospel** as if God were “opening” a **door** for the **gospel**. The image is of God opening a door so that Paul can go in and preach the message about Christ. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and an opportunity to preach the gospel of Christ having been given to me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:12 n9cr rc://*/ta/man/translate/figs-activepassive εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ 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. In this case, Paul could be stating that the **Lord** did it, or he could be implying that “God” did it **in the Lord**. See the note about **in the Lord**. Alternate translation: “and the Lord having opened a door for the gospel of Christ for me” or “and God having opened a door for the gospel of Christ for me in the Lord” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:12 vtg5 rc://*/ta/man/translate/figs-possession τὸ εὐαγγέλιον τοῦ Χριστοῦ 1 Here Paul uses the possessive form to describe **the gospel** that could: (1) be about **Christ**. Alternate translation: “the gospel concerning Christ” (2) belong to **Christ**. Alternate translation: “Christ’s gospel” or “the gospel from Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:12 fcf7 rc://*/ta/man/translate/figs-metaphor ἐν Κυρίῳ 1 Here Paul uses the spatial metaphor **in the Lord** to describe his union with Christ. In this case, being **in the Lord**, or united to the Lord, shows that the **door** was **opened** to Paul: (1) by the **Lord**. Alternate translation: “by the Lord” (2) so that he could continue to serve in his union with the **Lord**. Alternate translation: “in my union with the Lord” or “so that I can do what the Lord wants” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:12 m7x6 rc://*/ta/man/translate/figs-explicit Κυρίῳ 1 Here, the word **Lord** could refer to: (1) Jesus the Messiah. Alternate translation: “the Lord, the Messiah” (2) God generally. Alternate translation: “the Lord God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:13 rjy9 rc://*/ta/man/translate/figs-idiom οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου 1 Here, the clause **I had no relief in my spirit** indicates that Paul was anxious or concerned. If it would be helpful in your language, you could use a comparable form or plain language. Alternate translation: “my mind could not rest” or “I was concerned” (See: [[rc://*/ta/man/translate/figs-idiom]]) +2:13 rjy9 rc://*/ta/man/translate/figs-idiom οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου 1 Here, the clause **I had no relief in my spirit** indicates that Paul was anxious or concerned. If it would be helpful in your language, you could use a comparable form or plain language. Alternate translation: “My mind could not rest” or “I was concerned” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:13 k7k9 rc://*/ta/man/translate/figs-explicit οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου 1 Here Paul does not clarify what he was concerned or anxious about. He clarifies later in [7:5–16](../07/05.md) that he was anxious to know how Titus’ visit to the Corinthians went. The Corinthians would have made this inference, since Titus had already visited them. If it would be helpful in your language, you could make this information more explicit. Alternate translation: “I had no relief in my spirit about Titus’ visit to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:13 trp2 rc://*/ta/man/translate/figs-abstractnouns οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου 1 If your language does not use an abstract noun for the idea of **relief**, you could express the idea by using an adjective such as “restful” or “relieved.” Alternate translation: “my spirit was not restful” or “my spirit was not relieved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:13 trp2 rc://*/ta/man/translate/figs-abstractnouns οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου 1 If your language does not use an abstract noun for the idea of **relief**, you could express the idea by using an adjective such as “restful” or “relieved.” Alternate translation: “My spirit was not restful” or “My spirit was not relieved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:13 w79i rc://*/ta/man/translate/figs-explicit μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου 1 Here Paul is stating that **Titus** was not in Troas, not that he simply could not find him. If it would be helpful in your language, you could use a word or phrase that shows that **Titus** was not in the city of Troas when Paul visited there. Alternate translation: “as I found out that my brother Titus was not there” or “as my brother Titus was not in the city” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:13 xd5h rc://*/ta/man/translate/figs-metaphor Τίτον τὸν ἀδελφόν μου 1 Here Paul speaks of **Titus** as if he were his **brother** (probably a younger **brother**). He speaks in this way to indicate that **Titus** is a fellow believer and that he and Paul are as close as if they they were brothers. If it would be helpful in your language, you could use a simile or plain language to express this idea. Alternate translation: “Titus, who is like my own brother,” or “my very dear friend and fellow believer Titus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:13 xd5h rc://*/ta/man/translate/figs-metaphor Τίτον τὸν ἀδελφόν μου 1 Here Paul speaks of **Titus** as if he were his **brother** (probably a younger **brother**). He speaks in this way to indicate that **Titus** is a fellow believer and that he and Paul are as close as if they were brothers. If it would be helpful in your language, you could use a simile or plain language to express this idea. Alternate translation: “Titus, who is like my own brother,” or “my very dear friend and fellow believer Titus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:13 wq6j rc://*/ta/man/translate/figs-explicit ἀποταξάμενος αὐτοῖς 1 Here Paul refers to how he **said farewell** to the people from Troas, but he also means that he left their city. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having said farewell to them and departed” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:13 j9je rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, the word **them** refers to the friends that Paul made in the city of “Troas” (see [2:12](../02/12.md)). Most likely, these people were fellow believers. If it would be helpful in your language, you could make to whom **them** refers more explicit. Alternate translation: “to the people from Troas” or “to my friends in Troas” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:14 s6k3 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a new section. Paul will not speak again about Titus and his travel plans until [7:5](../07/05.md). If it would be helpful in your language, you could use a word or phrase that introduces a new section or topic, or you could leave **But** untranslated. Alternate translation: “But now,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) @@ -211,30 +211,30 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:14 qgok rc://*/ta/man/translate/figs-exclusive ἡμᾶς & ἡμῶν 1 Here, the word **us** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “us who preach … us” (2) just Paul. Alternate translation: “me … me” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 2:14 gpd2 rc://*/ta/man/translate/figs-metaphor τῷ πάντοτε θριαμβεύοντι ἡμᾶς 1 Here Paul speaks as if **God** were a leader who had won a victory and set up a parade or **triumphal procession** to celebrate. In this parade, Paul and those with him could be either or both of the following: (1) prisoners who have been conquered and who are put in the parade to illustrate the victory. This is the normal meaning of the word in other places. Alternate translation: “always parading us as his captives” or “always showing that he leads us” (2) soldiers who helped win the victory and who are celebrating. This is not the normal meaning of the word, but it is possible and fits the context well. Alternate translation: “always having us participate in his triumphal parade” or “always helping us to conquer” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:14 so2k rc://*/ta/man/translate/figs-metaphor ἐν τῷ Χριστῷ 1 Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, explains why or how they are involved in the **triumphal procession**. If it would be helpful in your language, you could use a phrase that indicates that union with Christ is the reason or the means for participating in the **procession**. Alternate translation: “because of our union with Christ” or “by means of our union with Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:14 l1nr rc://*/ta/man/translate/figs-exmetaphor τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ, φανεροῦντι δι’ ἡμῶν ἐν παντὶ τόπῳ 1 Here Paul speaks as if **the knowledge of him** were an **aroma**, a smell or odor. In this case, the context implies that this is a pleasing or good smell. He speaks in this way to indicate that everyone hears and reacts to the message about Christ, just like everyone smells and reacts to a strong odor. Also, just like a smell fills a whole room, so the good news fills **every place** on earth. If it would be helpful in your language, you could express the idea by using a simile or plain language. Consider using a form that you can continue to use in the following two verse, in which Paul continues the **aroma** metaphor. Alternate translation: “making known through us and in every place the knowledge of him, which is like an good smell” or “powerfully revealing through us the knowledge of him, which is spreading into every place” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) -2:14 tlqe rc://*/ta/man/translate/figs-possession τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ 1 Here Paul uses the possessive form to describe an **aroma** that is **knowledge**. In other words, the possessive indicates what the **aroma** stands for. Then, Paul indicates that this **knowledge** is about **him**. If it would be helpful in your language, you could express the ideas in another way. Alternate translation: “the aroma, which is knowledge about him” or “the aroma, that is, knowing him” (See: [[rc://*/ta/man/translate/figs-possession]]) +2:14 l1nr rc://*/ta/man/translate/figs-exmetaphor τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ, φανεροῦντι δι’ ἡμῶν ἐν παντὶ τόπῳ 1 Here Paul speaks as if **the knowledge of him** were an **aroma**, a smell or odor. In this case, the context implies that this is a pleasing or good smell. He speaks in this way to indicate that everyone hears and reacts to the message about Christ, just like everyone smells and reacts to a strong odor. Also, just like a smell fills a whole room, so the good news fills **every place** on earth. If it would be helpful in your language, you could express the idea by using a simile or plain language. Consider using a form that you can continue to use in the following two verses, in which Paul continues the **aroma** metaphor. Alternate translation: “making known through us and in every place the knowledge of him, which is like an good smell” or “powerfully revealing through us the knowledge of him, which is spreading into every place” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +2:14 tlqe rc://*/ta/man/translate/figs-possession τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ 1 Here Paul uses the possessive form to describe an **aroma** that is **knowledge**. In other words, the possessive indicates what the **aroma** stands for. Then, Paul indicates that this **knowledge** is about **him**, meaning Christ. If it would be helpful in your language, you could express the ideas in another way. Alternate translation: “the aroma, which is knowledge about him” or “the aroma, that is, knowing him” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:14 ihbw rc://*/ta/man/translate/figs-abstractnouns τῆς γνώσεως αὐτοῦ 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the idea by using a verb such as “know.” Alternate translation: “that is knowing him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:14 lxlc rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **him** could refer to: (1) God generally. Alternate translation: “of God” (2) Christ specifically. Alternate translation: “of Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:14 eq21 rc://*/ta/man/translate/figs-hyperbole ἐν παντὶ τόπῳ 1 Here Paul speaks as if God used him and those with him to make God known **in every place**. The Corinthians would have understood him to mean that God uses them to make God known in many places, or in every place that they visit. If it would be helpful in your language, you could make this idea clearer. Alternate translation: “in every place we go” or “throughout the world” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 2:15 cjjj rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 Here, the word **For** introduces an explanation of what Paul said in the previous verse about “the aroma” ([2:14](../02/14.md)). If it would be helpful in your language, you could use a word or phrase that introduces further explanation. Alternate translation: “Indeed,” or “Here is what I mean:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:15 yfx6 rc://*/ta/man/translate/figs-exclusive ἐσμὲν 1 Here, just as in [2:14](../02/14.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach are” (2) just Paul. Alternate translation: “I am” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -2:15 x6nn rc://*/ta/man/translate/figs-exmetaphor Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ 1 Here Paul continues to speak about **fragrance** and good smells (see [2:14](../02/14.md)). Here, he identifies himself and those with him as a **fragrance** that comes from **Christ** and which goes toward **God**. By speaking in this way, he shows that **we** are those who represent or declare who Christ is in the presence of God. Just like everyone smells a good smell and knows where it comes from, so everyone notices Paul and those with him and realizes that they represent **Christ** before **God**. If it would be helpful in your language, you could use a simile or express the idea in plain language. Make sure that your translation fits with the previous and the following verses. Alternate translation: “we are like a good odor that spreads from Christ before God” or “we represent Christ before God” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +2:15 x6nn rc://*/ta/man/translate/figs-exmetaphor Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ 1 Here Paul continues to speak about **fragrance** and good smells (see [2:14](../02/14.md)). He identifies himself and those with him as a **fragrance** that comes from **Christ** and which goes toward **God**. By speaking in this way, he shows that **we** are those who represent or declare who Christ is in the presence of God. Just like everyone smells a good smell and knows where it comes from, so everyone notices Paul and those with him and realizes that they represent **Christ** before **God**. If it would be helpful in your language, you could use a simile or express the idea in plain language. Make sure that your translation fits with the previous and the following verses. Alternate translation: “we are like a good odor that spreads from Christ before God” or “we represent Christ before God” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 2:15 b1k1 rc://*/ta/man/translate/figs-possession Χριστοῦ εὐωδία 1 Here Paul uses the possessive form to indicate that the **fragrance** could: (1) come or spread from **Christ**. Alternate translation: “a fragrance from Christ” (2) be presented or offered by **Christ**. Alternate translation: “a fragrance that Christ presents” or “a fragrance that Christ offers” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:15 itc8 rc://*/ta/man/translate/figs-activepassive τοῖς σῳζομένοις 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 does the action, Paul implies that “God” does it. Alternate translation: “the ones whom God is saving” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:15 ze7n rc://*/ta/man/translate/figs-extrainfo τοῖς ἀπολλυμένοις 1 Christians disagree over whether God causes people to “perish” or whether people cause themselves to “perish.” The word that Paul uses here intentionally does not include the person who causes the **perishing**. If possible, your translation also should avoid stating who causes the “perishing.” Alternate translation: “the ones on the path to destruction” or “the ones who are not being saved” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) -2:16 zrae rc://*/ta/man/translate/grammar-connect-logic-contrast οἷς μὲν & οἷς δὲ 1 Here, the word **indeed** indicates that the author is introducing the first of two parts. The word **but** introduces the second part. The author uses this form to contrast “the ones perishing” and “the ones being saved” (see [2:15](../02/15.md)). If it would be helpful in your language, you could use a form that naturally contrasts two groups of people. Alternate translation: “on one hand, to the ones … but on the other hand, to the others” or “to the ones … but to the others” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +2:16 zrae rc://*/ta/man/translate/grammar-connect-logic-contrast οἷς μὲν & οἷς δὲ 1 Here, the word translated as **indeed** indicates that the author is introducing the first of two parts. The word **but** introduces the second part. The author uses this form to contrast “the ones perishing” and “the ones being saved” (see [2:15](../02/15.md)). If it would be helpful in your language, you could use a form that naturally contrasts two groups of people. Alternate translation: “on one hand, to the ones … but on the other hand, to the others” or “to the ones … but to the others” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:16 pv6o rc://*/ta/man/translate/figs-infostructure οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν 1 Here Paul refers to “the ones perishing” before he refers to “the ones being saved,” which is the opposite of the order he used in [2:15](../02/15.md). This was good style in his culture. If reversing the order from [2:15](../02/15.md) would be confusing for your readers, and if it would not be good style, you could reverse the order here to match that in [2:15](../02/15.md). Alternate translation: “to the ones indeed, an aroma from life to life, but to the others, an aroma from death to death” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:16 t3vw rc://*/ta/man/translate/writing-pronouns οἷς -1 Here, the phrase **to the ones** refers to “the ones perishing,” and the phrase **to the {others}** refers to “the ones being saved” (see [2:15](../02/15.md)). If it would be helpful in your language, you could clarify to whom these phrases refer. Alternate translation: “to the latter … to the former” or “to the ones perishing … to the ones being saved” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:16 dwk6 rc://*/ta/man/translate/figs-exmetaphor ὀσμὴ -1 Here Paul continues to speak about **fragrance** and good smells (see [2:14–15](../02/14.md)). He specifically explains what kind of **aroma** he and those with him are. Those who do not believe think that the **aroma** smells bad, while those who do believe think that the **aroma** smells good. If it would be helpful in your language, you could use a simile or express the idea plainly. Make sure that your translation fits with how you translated the “smelling” language in [2:14–15](../02/14.md). Alternate translation: “we smell like an aroma … we smell like an aroma” or “our message is … our message is” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 2:16 ud2u rc://*/ta/man/translate/figs-explicit ἐκ θανάτου εἰς θάνατον & ἐκ ζωῆς εἰς ζωήν 1 Here Paul uses the words **from** and **to** with the same word. He could be using this form because: (1) **from** indicates the source of the **aroma**, and **to** indicates the effects of the **aroma**. Alternate translation: “that smells like death and leads to death … that smells like life and leads to life” or “of death causing death … of life causing life” (2) **from** and **to** together emphasize that the **aroma** is characterized completely by either **death** or **life**. Alternate translation: “of death … of life” or “characterized completely by death … characterized completely by life” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:16 yau5 rc://*/ta/man/translate/figs-abstractnouns ἐκ θανάτου εἰς θάνατον & ἐκ ζωῆς εἰς ζωήν 1 If your language does not use abstract nouns for the ideas of **death** and **life**, you could express the ideas by using verbs such as “die” and “live” or adjectives such as “dead” and “alive.” Make sure your translation fits with the option you chose in the previous note. Alternate translation: “that comes from something dying and that leads to people dying … that comes from something living and leads to people living” or “that smells like something dead … that smells like something alive” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:16 cdr3 rc://*/ta/man/translate/writing-pronouns πρὸς ταῦτα 1 Here, the phrase **these things** refers back to what those who proclaim the good news must do, things that Paul has outlined in [2:14–16](../02/14.md). If it would be helpful in your language, you could make explicit what **these things** refers to. Alternate translation: “to do what I have said” or “to preach the gospel like this” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +2:16 cdr3 rc://*/ta/man/translate/writing-pronouns πρὸς ταῦτα 1 Here, the phrase **these things** refers back to what those who proclaim the good news must do, things that Paul has outlined in [2:14–16](../02/14.md). If it would be helpful in your language, you could make explicit to what **these things** refers. Alternate translation: “to do what I have said” or “to preach the gospel like this” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:16 be6x rc://*/ta/man/translate/figs-rquestion πρὸς ταῦτα τίς ἱκανός? 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 could imply that the answer is that: (1) no one is **sufficient**. Alternate translation: “for these things, nobody is sufficient!” (2) Paul and those with him are **sufficient**. Alternate translation: “for these things, we are indeed sufficient” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:17 h7y1 rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, the word **For** could introduce: (1) a basis or proof for why he and those with him are not “sufficient,” as the previous question implied (see [2:16](../02/16.md)). Alternate translation: “You can tell that we are not sufficient because” (2) an answer to the previous question that indicates that Paul and those with him are “sufficient.” Alternate translation: “But we are sufficient, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:17 pmpz rc://*/ta/man/translate/figs-exclusive ἐσμεν & λαλοῦμεν 1 Here, just as in [2:14–15](../02/14.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach are … we speak” (2) just Paul. Alternate translation: “I am … I speak” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 2:17 a5sa rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Here, the word **word** represents what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the words” or “the communication” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:17 u7ui rc://*/ta/man/translate/figs-nominaladj οἱ πολλοὶ 1 Paul is using the adjective **many** as a noun in order to refer **many** people. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the many people” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) -2:17 yf8u rc://*/ta/man/translate/translate-unknown καπηλεύοντες 1 Here, the word **peddling** refers to the practice of selling goods that one has. The word implies that the person who is **peddling** is trying to make as much profit as they can, both by honest and deceitful means. If it would be helpful in your language, you could use a word or phrase that refers to selling something for as much money as possible. Alternate translation: “trading in” or “selling off” (See: [[rc://*/ta/man/translate/translate-unknown]]) +2:17 yf8u rc://*/ta/man/translate/translate-unknown καπηλεύοντες 1 Here, the word **peddling** refers to the practice of selling goods that one has. The word implies that the person who is **peddling** is trying to make as much profit as they can, whether by honest or deceitful means. If it would be helpful in your language, you could use a word or phrase that refers to selling something for as much money as possible. Alternate translation: “trading in” or “selling off” (See: [[rc://*/ta/man/translate/translate-unknown]]) 2:17 ohh8 rc://*/ta/man/translate/figs-possession τὸν λόγον τοῦ Θεοῦ 1 Here Paul uses the possessive form to describe **the word** that could be: (1) from **God**. Alternate translation: “the word from God” (2) about **God**. Alternate translation: “the word about God” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:17 u4iy rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ ὡς -1 Here Paul uses **but as** to introduce a contrast with **the many** who “peddle” God’s word. Paul repeats **but as** to continue and emphasize this contrast, not to contrast **sincerity** and **from God**. If the repetition of **but as** would be confusing, you could use **but as** once and express the emphasis in another way. Alternate translation: “but instead as … and even more as” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:17 x86y rc://*/ta/man/translate/figs-abstractnouns ἐξ εἰλικρινείας 1 If your language does not use an abstract noun for the idea of **sincerity**, you could express the idea by using an adjective such as “sincere.” Alternate translation: “those who are sincere” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -243,57 +243,57 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:17 vpdc rc://*/ta/man/translate/figs-explicit κατέναντι Θεοῦ 1 Here, the phrase **in the presence of God** could indicate that: (1) they **speak** as they do because they know that **God** sees or knows what they do. So, they speak in a way that pleases **God**. Alternate translation: “as God desires” or “with God watching” (2) they **speak** with **God** as a witness guaranteeing what they say. Alternate translation: “with God as witness” or “with God guaranteeing it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:17 u2zb rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ 1 Paul uses the spatial metaphor **in Christ** to describe the union of believers with **Christ**. In this case, being **in Christ**, or united to Christ, explains how they **speak**. If it would be helpful in your language, you could use a phrase that indicates that they **speak** as those who are united to **Christ**. Alternate translation: “as Christians” or “as those united to Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:1 mdwx rc://*/ta/man/translate/figs-exclusive ἀρχόμεθα & ἑαυτοὺς & μὴ χρῄζομεν 1 Here, just as in [2:14–15](../02/14.md), [17](../02/17.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “Are we who preach beginning … ourselves … we do not need … do we” (2) just Paul. Alternate translation: “Am I beginning … myself … I do not need … do I” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -3:intro f7rh 0 # 2 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n\n## Special Concepts in this Chapter\n\n### Letters of recommendation\n\nIn [3:1–3](../03/01.md), Paul refers to “letters of recommendation.” These were letters that a person carried with them when they traveled to a new place. Someone that the traveler knew would write down that the traveler could be trusted and should be welcomed, and the traveler would give this letter to people that he or she visited. If something like this is not a common practice in your culture, you may need to explain it for your readers in a footnote. (See: [[rc://*/tw/dict/bible/other/letter]])\n\n### Letter and Spirit\n\nIn [3:6–8](../03/06.md), Paul contrasts “letter” and “Spirit.” In these verses, the word “letter” refers to the letters in the alphabet, and the word “Spirit” refers to the Holy Spirit. Paul’s point is that whatever is characterized by the “letter” is something that is only written down and does not have any power. Whatever is characterized by the “Spirit” has power and can change people. Although it also might be written down, the “Spirit” gives it power. Paul uses this contrast to describe one of the differences between the old covenant (“letter”) and the new covenant (“Spirit”). Consider a natural way to express this contrast in your language. \n\n### Glory\n\nThroughout this chapter, Paul speaks extensively of “glory.” He indicates that the old covenant and ministry had glory, but the new covenant and ministry have much more glory. The word “glory” refers to how great, powerful, and amazing someone or something is. Consider what term will express this idea throughout the chapter. (See: [[rc://*/tw/dict/bible/kt/glory]])\n\n### Veiling of the glory on Moses’ face\n\nIn [3:7](../03/07.md), [13](../03/13.md), Paul refers to a story about what happened when Moses received the Ten Commandments from God. Because he met God and spoke with him, Moses’ face became bright or shining. Because of that, Moses would cover his face with a veil or cloth after he spoke with God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). Paul also notes that the brightness or “glory” on Moses’ face would fade away. This detail cannot be found directly in the story in Exodus. Paul either inferred it from the story, or it was tradition to say that the “glory” faded away. If your readers would not understand what Paul refers to in these verses, you could include a footnote or explanatory information. (See: [[rc://*/tw/dict/bible/other/veil]])\n\n## Important Figures of Speech in this Chapter\n\n### The Corinthians as a letter of recommendation\n\nIn [3:2–3](../03/02.md), Paul describes the Corinthians as a letter of recommendation for him and those with him. He speaks in this way because anyone who knows the Corinthians will know that they believed because of Paul and those who worked with him. In this way, the Corinthians “recommend” Paul as a true apostle of Jesus. If possible preserve the metaphor of a letter of recommendation or express the idea with a simile. \n\n### The “veil”\n\nAfter he introduces how Moses put an actual “veil” over his face, Paul begins to use the word “veil” and related words in figurative ways (see [3:14–18](../03/14.md)). He claims that people who are not united to Christ cannot understand the Old Testament, and he describes this as a “veil” that covers their hearts. In other words, just as the Israelites could not see the glory on Moses’ face, so anyone who hears the Old Testament without believing in Jesus cannot fully understand it. However, Paul says that this “veil” is taken away when someone believes in Jesus. Because of that, those who believe have no “veil” and can reflect God’s glory even more than Moses’ did. This is a complex figure of speech that connects directly to the story about Moses and his veil. Because of that, it is important to preserve the “veil” language. If your readers would not understand that Paul is speaking figuratively, you could use a simile to express the idea. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The Lord is the Spirit”\n\nIn [3:17](../03/17.md), Paul states that “the Lord is the Spirit.” Scholars have understood this sentence in three primary ways. First, Paul could be defining who he meant when he referred to “the Lord” in the previous verse ([3:16](../03/16.md)). Second, Paul could be stating that the way that believers experience “the Lord” is as the Holy Spirit. Third, Paul could be stating that “the Lord” is a spirit or is spiritual. It is most likely true that Paul is defining who “the Lord” he has referred to is, so it is recommended that you follow the first option. See the notes on this verse for translation possibilities. +3:intro f7rh 0 # 2 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Qualification for ministry (3:1–6)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n\n## Special Concepts in this Chapter\n\n### Letters of recommendation\n\nIn [3:1–3](../03/01.md), Paul refers to “letters of recommendation.” These were letters that a person carried with them when they traveled to a new place. Someone that the traveler knew would write that the traveler could be trusted and should be welcomed, and the traveler would give this letter to people that he or she visited. If something like this is not a common practice in your culture, you may need to explain it for your readers in a footnote. (See: [[rc://*/tw/dict/bible/other/letter]])\n\n### Letter and Spirit\n\nIn [3:6–8](../03/06.md), Paul contrasts “letter” and “Spirit.” In these verses, the word “letter” refers to the letters in the alphabet, and the word “Spirit” refers to the Holy Spirit. Paul’s point is that whatever is characterized by the “letter” is something that is only written down and does not have any power. Whatever is characterized by the “Spirit” has power and can change people. Although it also might be written down, the “Spirit” gives it power. Paul uses this contrast to describe one of the differences between the old covenant (“letter”) and the new covenant (“Spirit”). Consider a natural way to express this contrast in your language. \n\n### Glory\n\nThroughout this chapter, Paul speaks extensively of “glory.” He indicates that the old covenant and ministry had glory, but the new covenant and ministry have much more glory. The word “glory” refers to how great, powerful, and amazing someone or something is. Consider how to express this idea throughout the chapter. (See: [[rc://*/tw/dict/bible/kt/glory]])\n\n### Veiling of the glory on Moses’ face\n\nIn [3:7](../03/07.md), [13](../03/13.md), Paul refers to a story about what happened when Moses received the Ten Commandments from God. Because he met God and spoke with him, Moses’ face became bright or shining. Because of that, Moses would cover his face with a veil or cloth when he was with the Israelites after he spoke with God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). Paul also notes that the brightness or “glory” on Moses’ face would fade away. This detail cannot be found directly in the story in Exodus. Paul either inferred it from the story, or it was tradition to say that the “glory” faded away. If your readers would not understand what Paul refers to in these verses, you could include a footnote or explanatory information. (See: [[rc://*/tw/dict/bible/other/veil]])\n\n## Important Figures of Speech in this Chapter\n\n### The Corinthians as a letter of recommendation\n\nIn [3:2–3](../03/02.md), Paul describes the Corinthians themselves as a letter of recommendation for him and those with him. He speaks in this way because anyone who knows the Corinthians will know that they believed because of Paul and those who worked with him. In this way, the Corinthians “recommend” Paul as a true apostle of Jesus. If possible, preserve the metaphor of a letter of recommendation or express the idea with a simile. \n\n### The “veil”\n\nAfter he introduces how Moses put an actual “veil” over his face, Paul begins to use the word “veil” and related words in figurative ways (see [3:14–18](../03/14.md)). He claims that people who are not united to Christ cannot understand the Old Testament, and he describes this inability to understand as a “veil” that covers their hearts. In other words, just as the the veil obscured the glory on Moses’ face, so the meaning of the Old Testament is obscured for someone who hears it but does not believe in Jesus. However, \nPaul says that this “veil” is taken away when someone believes in Jesus. Because of that, those who believe have no “veil” and can reflect God’s glory even more than Moses’ did. This is a complex figure of speech that connects directly to the story about Moses and his veil. Because of that, it is important to preserve the “veil” language. If your readers would not understand that Paul is speaking figuratively, you could use a simile to express the idea. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### “The Lord is the Spirit”\n\nIn [3:17](../03/17.md), Paul states that “the Lord is the Spirit.” Scholars have understood this sentence in three primary ways. First, Paul could be defining who he meant when he referred to “the Lord” in the previous verse ([3:16](../03/16.md)). Second, Paul could be stating that the way that believers experience “the Lord” is as the Holy Spirit. Third, Paul could be stating that “the Lord” is a spirit or is spiritual. It is most likely true that Paul is defining who “the Lord” he has referred to is, so it is recommended that you follow the first option. See the notes on this verse for translation possibilities. 3:1 um8x rc://*/ta/man/translate/figs-rquestion ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν? 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 implies that the answer is “no, we are not.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “We are certainly not beginning to commend ourselves again!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:1 fuds rc://*/ta/man/translate/figs-explicit πάλιν 1 Here, the word **again** implies that Paul and those with him had already “commended themselves” at some point in the past. Most likely, this happened when they first met the Corinthians. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “once more” or “again, like we did at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:1 noiz rc://*/ta/man/translate/grammar-connect-logic-contrast ἢ 1 The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he implied that they were not “commending” themselves again. With **Or**, then, Paul asks a question that introduces the incorrect alternative: they might need **letters of recommendation**. He introduces this incorrect alternate to show that the implication of his first question is true: they are not “commending” themselves again. 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,” or “Quite the contrary:” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +3:1 noiz rc://*/ta/man/translate/grammar-connect-logic-contrast ἢ 1 The word **Or** introduces an alternative to what Paul asked in the first question. In that question, he implied that they were not “commending” themselves again. With **Or**, then, Paul poses a question that introduces the incorrect alternative: they might need **letters of recommendation**. He introduces this incorrect alternative to show that the implication of his first question is true: they are not “commending” themselves again. 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,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 3:1 y8yc rc://*/ta/man/translate/figs-rquestion ἢ μὴ χρῄζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν? 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 implies that the answer is “we do not need them.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “In fact, we certainly do not need, like some, letters of recommendation to you or from you.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -3:1 syny rc://*/ta/man/translate/writing-pronouns ὥς τινες 1 Here, the word **some** refers generally to other people besides Paul and those with him. Paul may more specifically have in mind the people who opposed him in Corinth, but he does not make this explicit. If it would be helpful in your language, you could use a word or phrase that refers to other people besides Paul and those who serve with him. Alternate translation: “like some others” or “like some people” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -3:1 ad1u rc://*/ta/man/translate/figs-possession συστατικῶν ἐπιστολῶν 1 Here Paul uses the possessive form to refer to **letters** that gave a **recommendation** for the person who had the letter. Many people in Paul’s culture would ask friends to write these letters, and then they would show the letters to people they visited to prove that they were trustworthy and could be welcomed. If it would be helpful in your language, you could use a form that naturally refers to this kind of letter. Alternate translation: “reference letters” or “letters of introduction” (See: [[rc://*/ta/man/translate/figs-possession]]) +3:1 syny rc://*/ta/man/translate/writing-pronouns ὥς τινες 1 Here, the word **some** refers generally to people other than Paul and those with him. Paul may more specifically have in mind the people who opposed him in Corinth, but he does not make this explicit. If it would be helpful in your language, you could use a word or phrase that refers to people other than Paul and those who serve with him. Alternate translation: “like some others” or “like some people” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +3:1 ad1u rc://*/ta/man/translate/figs-possession συστατικῶν ἐπιστολῶν 1 Here Paul uses the possessive form to refer to **letters** that gave a **recommendation** for the person who carry the letter. Many people in Paul’s culture would ask friends to write these letters, and then they would show the letters to people they visited to prove that they were trustworthy and could be welcomed. If it would be helpful in your language, you could use a form that naturally refers to this kind of letter. Alternate translation: “letters of reference ” or “letters of introduction” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:1 dygq rc://*/ta/man/translate/figs-abstractnouns συστατικῶν ἐπιστολῶν 1 If your language does not use an abstract noun for the idea of **recommendation**, you could express the idea by using a verb such as “recommend.” Alternate translation: “letters that recommend us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:2 ty59 rc://*/ta/man/translate/figs-metaphor ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐνγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων 1 Here Paul continues to speak about “letters,” but now he tells the Corinthians that they are the **letter** of recommendation for Paul and those with him. This **letter** is not a physical document, but is **written** in their **hearts**, and **all men** can **read** it. Paul speaks in this way to indicate that the recommendation he relies on is the Corinthian believers. In other words, the fact that they believe and that they are close with Paul (**in our hearts**) shows that Paul is trustworthy and a true apostle. If it would be helpful in your language, you could express the idea with a simile or in some other natural way. Alternate translation: “You yourselves are like our letter of recommendation, which you wrote on us and that is known and read by all men” or “We do not need a letter of recommendation because you yourselves are the recommendation that is in our hearts and that is known and understood by all men” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:2 ty59 rc://*/ta/man/translate/figs-metaphor ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε ἐνγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων 1 Here Paul continues to speak about “letters,” but now he tells the Corinthians that they themselves are the **letter** of recommendation for Paul and those with him. This **letter** is not a physical document, but is **written** in their **hearts**, and **all men** can **read** it. Paul speaks in this way to indicate that the recommendation he relies on is the Corinthian believers. In other words, the fact that they believe and that they are close with Paul (**in our hearts**) shows that Paul is trustworthy and a true apostle. If it would be helpful in your language, you could express the idea with a simile or in some other natural way. Alternate translation: “You yourselves are like our letter of recommendation, which you wrote on us and that is known and read by all men” or “We do not need a letter of recommendation because you yourselves are the recommendation that is in our hearts and that is known and understood by all men” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:2 f8s8 rc://*/ta/man/translate/figs-rpronouns ὑμεῖς ἐστε 1 Here, the word translated **yourselves** emphasizes **You**. Consider using a natural way to emphasize **You** in your language. Alternate translation: “You indeed are” or “It is you who are” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 3:2 a7xl rc://*/ta/man/translate/figs-exclusive ἡ ἐπιστολὴ ἡμῶν & ταῖς καρδίαις ἡμῶν 1 Here, just as in [3:1](../03/01.md), the word **our** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “the letter for us who preach the gospel … our hearts” (2) just Paul. Alternate translation: “my letter … my heart” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -3:2 ygx8 rc://*/ta/man/translate/figs-possession ἡ ἐπιστολὴ ἡμῶν & ἐνγεγραμμένη 1 Here Paul uses the possessive form to describe a **letter** that could: (1) recommend “us.” Alternate translation: “the letter for us written” or “a letter that recommends us written” (2) be written by “us.” Alternate translation: “a letter written by us” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:2 v2e7 rc://*/ta/man/translate/figs-metonymy ἐνγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν 1 In the Paul’s culture, **hearts** are the places where humans think and plan. What Paul means is that the recommendation from the Corinthians is not written down on paper but is rather part of their relationship with Paul. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “written inside us” or “expressed by our relationship” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +3:2 ygx8 rc://*/ta/man/translate/figs-possession ἡ ἐπιστολὴ ἡμῶν & ἐνγεγραμμένη 1 With the phrase **our letter**, Paul uses the possessive form to describe a **letter** that could: (1) recommend “us.” Alternate translation: “the letter for us written” or “a letter that recommends us written” (2) be written by “us.” Alternate translation: “a letter written by us” (See: [[rc://*/ta/man/translate/figs-possession]]) +3:2 v2e7 rc://*/ta/man/translate/figs-metonymy ἐνγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν 1 In the Paul’s culture, **hearts** are the places where humans think and plan. What Paul means is that the recommendation from the Corinthians is not written down on paper but, rather, is a part of their relationship with Paul. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “written inside us” or “expressed by our relationship” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:2 ko7w rc://*/ta/man/translate/figs-activepassive ἐνγεγραμμένη 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 states in the following verse that “Christ” did it (see [3:3](../03/03.md)). Alternate translation: “that Christ has written” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:2 bu1u rc://*/ta/man/translate/figs-activepassive γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων 1 If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “which all men know and read” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:2 pzpz rc://*/ta/man/translate/figs-doublet γινωσκομένη καὶ ἀναγινωσκομένη 1 Here, the words **known** and **read** express very similar ideas. It is likely that **known** indicates that people are aware that there is a **letter**, while **read** indicates that they know what the **letter** says. If you do not have words that express these distinctions, and if the repetition would be confusing in your language, you could express the idea with a single phrase. Alternate translation: “read” or “noticed” (See: [[rc://*/ta/man/translate/figs-doublet]]) 3:2 dr5k rc://*/ta/man/translate/figs-gendernotations πάντων ἀνθρώπων 1 Although the word **men** is masculine, Paul is using it to refer to all people, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “every person” or “all men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 3:3 s717 rc://*/ta/man/translate/figs-explicit φανερούμενοι 1 Here, the phrase **making known** could: (1) indicate that something is well-known or obvious to people. Alternate translation: “being clear” or “so it is evident” (2) state that the Corinthians show or reveal something to others. Alternate translation: “you making it clear” or “you revealing” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:3 aylw rc://*/ta/man/translate/figs-metaphor ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ’ ἡμῶν, ἐνγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις, ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις 1 Here Paul continues to speak as if the Corinthians were a **letter**. Here, he states that this **letter** was written by **Christ** and **administered** by Paul and those with him. What he means by this is that **Christ** is the one who enabled the Corinthians to believe, and he worked through Paul and those with him to do that. Paul then contrasts a **letter** written with **ink** and on **tablets of stone** with a **letter** written by the power of the **Spirit** and on **hearts of flesh**. What he means by this is that the letter is the Corinthians, not some written document, and that the message is communicated by the **Spirit**, not by letters written with **ink**. If it would be helpful in your language, you could express the idea with a simile or in some other natural way. Alternate translation: “you are like a letter of Christ having been administered by us, not written with ink but as if with the Spirit of the living God, not on tablets of stone but as if on tablets of hearts of flesh” or “you are a message from Christ having been administered by us, not communicated by ink but by the Spirit of the living God, not presented on tablets of stone but on tablets of hearts of flesh” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:3 aylw rc://*/ta/man/translate/figs-metaphor ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ’ ἡμῶν, ἐνγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις, ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις 1 Here Paul continues to speak as if the Corinthians were a **letter**. Here, he states that this **letter** was written by **Christ** and **administered** by Paul and those with him. He means that **Christ** is the one who enabled the Corinthians to believe, and **Christ** worked through Paul and those with him to do that. Paul then contrasts a **letter** written with **ink** and on **tablets of stone** with a **letter** written by the power of the **Spirit** and on **hearts of flesh**. What he means by this is that the letter is the Corinthians, not some written document, and that the message is communicated by the **Spirit**, not by letters written with **ink**. If it would be helpful in your language, you could express the idea with a simile or in some other natural way. Alternate translation: “you are like a letter of Christ having been administered by us, not written with ink but as if with the Spirit of the living God, not on tablets of stone but as if on tablets of hearts of flesh” or “you are a message from Christ having been administered by us, not communicated by ink but by the Spirit of the living God, not presented on tablets of stone but on tablets of hearts of flesh” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:3 hlap rc://*/ta/man/translate/figs-possession ἐπιστολὴ Χριστοῦ 1 Here Paul uses the possessive form to indicate that the **letter** is from or written by **Christ**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “a letter from Christ” or “a letter written by Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:3 wrk4 rc://*/ta/man/translate/figs-activepassive διακονηθεῖσα ὑφ’ ἡμῶν 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: “that we have administered” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:3 dsxa rc://*/ta/man/translate/figs-explicit διακονηθεῖσα ὑφ’ ἡμῶν 1 Here, the phrase **having been administered by us** could indicate that: (1) “we” delivered the **letter**. Alternate translation: “having been delivered by us” or “having been sent by us” (2) “we” helped **Christ** compose the **letter**. Alternate translation: “having been composed with our help” or “that we wrote down” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:3 bfsl rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, just as in [3:1–2](../03/01.md), the word **us** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “us who preach the gospel” (2) just Paul. Alternate translation: “me” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:3 akc6 rc://*/ta/man/translate/figs-infostructure ἐνγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις, ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις 1 If your language would not put the negative statements before the positive statements, you could reverse them. Alternate translation: “written with the Spirit of the living God, not with ink, on tablets of hearts of flesh, not on tablets of stone” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -3:3 vyuh rc://*/ta/man/translate/figs-ellipsis ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις, ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις 1 These phrases leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply the word **written** from earlier in the sentence in some or all of the phrases. Alternate translation: “but written with the Spirit of the living God, not written on tablets of stone but written on tablets of hearts of flesh” or “but with the Spirit of the living God, not written on tablets of stone but on tablets of hearts of flesh” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +3:3 vyuh rc://*/ta/man/translate/figs-ellipsis ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις, ἀλλ’ ἐν πλαξὶν καρδίαις σαρκίναις 1 These phrases leave out some words that many languages might need to be complete. If it would be helpful in your language, you could supply the word **written** from earlier in the sentence in some or all of the phrases. Alternate translation: “but written with the Spirit of the living God, not written on tablets of stone, but written on tablets of hearts of flesh” or “but with the Spirit of the living God, not written on tablets of stone, but on tablets of hearts of flesh” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 3:3 q96q rc://*/ta/man/translate/figs-activepassive ἐνγεγραμμένη οὐ 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 “Christ” did it. Alternate translation: “which Christ wrote not” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -3:3 qt5g rc://*/ta/man/translate/translate-unknown μέλανι 1 Here, the word **ink** refers to liquid that people in Paul’s culture used to write letters and words. If it would be helpful in your language, you could use whatever term naturally refers to what people use to write letters and words. Alternate translation: “with a pen” (See: [[rc://*/ta/man/translate/translate-unknown]]) -3:3 t5ah rc://*/ta/man/translate/figs-explicit Θεοῦ ζῶντος 1 Here, the phrase **living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that **God** actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “of the God who lives” or “of the true God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:3 ana2 rc://*/ta/man/translate/translate-unknown ἐν πλαξὶν -1 Here, the word **tablets** refers to thin, flat pieces of stone on which people would write words, especially important words. If it would be helpful in your language, you could use a word or phrase that refers to what people use to write something important on. Paul may be referring here to the **tablets** on which Moses wrote God’s commandments (see [Exodus 34:1–4](../exo/34/01.md)), so if possible use a word that could refer to those **tablets**. Alternate translation: “on flat pieces … on flat pieces” or “on plaques … on plaques” (See: [[rc://*/ta/man/translate/translate-unknown]]) +3:3 qt5g rc://*/ta/man/translate/translate-unknown μέλανι 1 Here, the word **ink** refers to colored liquid that people in Paul’s culture used to write letters and words. If it would be helpful in your language, you could use whatever term naturally refers to what people use to write letters and words. Alternate translation: “with a pen” (See: [[rc://*/ta/man/translate/translate-unknown]]) +3:3 t5ah rc://*/ta/man/translate/figs-explicit Θεοῦ ζῶντος 1 Here, the phrase **living God** identifies God as the one who “lives” and possibly as the one who gives life. The primary point is that **God** actually lives, unlike inanimate idols and other things that people may call gods. If it would be helpful in your language, you could use a word or phrase that emphasizes that God really lives. Alternate translation: “of the God who lives” or “of the true God” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:3 ana2 rc://*/ta/man/translate/translate-unknown ἐν πλαξὶν -1 Here, the word **tablets** refers to thin, flat pieces of stone on which people would write words, especially important words. If it would be helpful in your language, you could use a word or phrase that refers to the surface on which people write something important. Paul may be referring here to the **tablets** on which Moses wrote God’s commandments (see [Exodus 34:1–4](../exo/34/01.md)), so, if possible, use a word that could refer to those **tablets**. Alternate translation: “on flat pieces … on flat pieces” or “on plaques … on plaques” (See: [[rc://*/ta/man/translate/translate-unknown]]) 3:3 ih89 rc://*/ta/man/translate/figs-possession πλαξὶν λιθίναις 1 Here Paul uses the possessive form to describe **tablets** that are made out of **stone**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “stone tablets” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:3 u959 rc://*/ta/man/translate/figs-possession πλαξὶν καρδίαις σαρκίναις 1 Here Paul uses the possessive form to describe **tablets** that refer to **hearts** that are made of **flesh**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “tablets that are fleshly hearts” or “tablets that are hearts made of flesh” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:3 no25 rc://*/ta/man/translate/figs-metonymy καρδίαις σαρκίναις 1 In the Paul’s culture, **hearts** are the places where humans think and plan. Here Paul states that these **hearts** are made of **flesh**, which means that they are alive and can function. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of living people” or “of what we think and do” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +3:3 no25 rc://*/ta/man/translate/figs-metonymy καρδίαις σαρκίναις 1 In the Paul’s culture, **hearts** are the places where humans think and plan. Here Paul states that these **hearts** are made of **flesh**, meaning that they are live, functional body parts. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of living people” or “of what we think and do” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:4 pyev rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development in the argument. Here it indicates that Paul is moving on to a slightly different topic. If it would be helpful in your language, you could use a word that introduces a development in the argument, or you could leave **Now** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:4 wy6e rc://*/ta/man/translate/figs-exclusive ἔχομεν 1 Here, just as in [3:1–3](../03/01.md), the word **we** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach the gospel have” (2) just Paul. Alternate translation: “I have” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:4 z7qx rc://*/ta/man/translate/figs-abstractnouns πεποίθησιν & τοιαύτην ἔχομεν 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the idea by using an adjective such as “confident.” Alternate translation: “we are confident in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:4 q0kr rc://*/ta/man/translate/writing-pronouns πεποίθησιν & τοιαύτην 1 Here, the word **such** indicates that the **confidence** is the kind that Paul showed in the previous verses, especially in [3:1–3](../03/01.md). If it would be helpful in your language, you could make it clearer that **such** refers back to what Paul has said in the previous verses. Alternate translation: “that kind of confidence” or “confidence in those ways” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 3:4 y72k rc://*/ta/man/translate/figs-explicit πρὸς τὸν Θεόν 1 Here, the phrase **toward God** could indicate that the **confidence** is: (1) before or in the presence of **God**. In other words, Paul has **confidence** that God approves of him and those with him. Alternate translation: “with regard to God” (2) in **God**. In other words, Paul has **confidence** that God will do what he has promised. Alternate translation: “in God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:5 knf2 rc://*/ta/man/translate/grammar-connect-logic-contrast οὐχ 1 Here, the word **Not** introduces a contrast with what Paul said in the previous verse about **confidence** (see [3:4](../03/04.md)). He wishes to clarify that the **confidence** is not based on themselves but on **God**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But it is not” or “However, it is not” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +3:5 knf2 rc://*/ta/man/translate/grammar-connect-logic-contrast οὐχ 1 Here, the word **Not** introduces a contrast with what Paul said in the previous verse about **confidence** (see [3:4](../03/04.md)). He wishes to clarify that the **confidence** is not based on human abilities but on **God**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But it is not” or “However, it is not” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 3:5 i7nt rc://*/ta/man/translate/figs-exclusive ἑαυτῶν & ἐσμεν & ἑαυτῶν & ἡμῶν 1 Here, just as in [3:1–4](../03/01.md), the words **we**, **ourselves**, and **our** do not include the Corinthians. They could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “we who preach the gospel are … ourselves … ourselves … our” (2) just Paul. Alternate translation: “I am … myself … myself … my” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:5 qye9 rc://*/ta/man/translate/figs-explicit ἀφ’ ἑαυτῶν ἱκανοί & ἡ ἱκανότης ἡμῶν 1 Here Paul does not state what they are not **sufficient** to do. He implies that it is serving God by preaching the gospel. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “sufficient from ourselves to preach the gospel … our sufficiency for this task” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:5 e5e7 ἑαυτῶν & λογίσασθαί 1 Here, the phrase **to consider** introduces an explanation or elaboration of what **sufficient from ourselves** means. If it would be helpful in your language, you could use a word or phrase that introduces an explanation or elaboration. Alternate translation: “ourselves, that is, we do not consider” or “ourselves, so that we consider” 3:5 tws9 rc://*/ta/man/translate/figs-explicit τι 1 Here, the word **anything** refers to whatever they do to serve God well. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “anything we do preach the gospel” or “whatever we do well” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:5 wi1t rc://*/ta/man/translate/figs-abstractnouns ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **sufficiency**, you could express the idea by using an adjective such as “sufficient.” Alternate translation: “God makes us sufficient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:6 t785 rc://*/ta/man/translate/figs-exclusive ἡμᾶς διακόνους 1 Here, just as in [3:1–5](../03/01.md), the word **us** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “us who preach the gospel … as servants” (2) just Paul. Alternate translation: “me … as a servant” (See: [[rc://*/ta/man/translate/figs-exclusive]]) +3:6 t785 rc://*/ta/man/translate/figs-exclusive ἡμᾶς διακόνους 1 Here, just as in [3:1–5](../03/01.md), the word **us** does not include the Corinthians. It could refer to: (1) Paul and those who proclaim the gospel with him. Alternate translation: “us, who preach the gospel, … as servants” (2) just Paul. Alternate translation: “me … as a servant” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:6 r5ea rc://*/ta/man/translate/figs-possession διακόνους καινῆς διαθήκης 1 Here Paul uses the possessive form to identify himself and those with him as **servants** who “serve” for the benefit of **a new covenant**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “as those who serve a new covenant” or “as servants who administer a new covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:6 j8rd rc://*/ta/man/translate/figs-infostructure οὐ γράμματος, ἀλλὰ Πνεύματος 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “of the Spirit, not of the letter” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -3:6 poyq rc://*/ta/man/translate/figs-explicit οὐ γράμματος, ἀλλὰ Πνεύματος 1 When Paul contrasts **letter** and **Spirit**, he implies that **letter** describes the old covenant and **Spirit** describes the new covenant. What he means is that the old covenant was only written down and could not change people on the inside. On the other hand, the new covenant is empowered by the Holy **Spirit**, who can change people on the inside. If it would be helpful in your language, you could make this contrast more explicit. Alternate translation: “not a covenant of the letter that is powerless, but a covenant of the powerful Spirit” or “not one that is only written down but one that the Spirit puts inside people” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:6 dp6i rc://*/ta/man/translate/figs-metonymy γράμματος & τὸ & γράμμα 1 Here, the word **letter** refers generally to a message written in “letters.” More specifically, Paul uses the word **letter** to refer to the old covenant, which was written down only and could not change people like the **Spirit** can. If it would be helpful in your language, you could refer to a message written in “letters”. Alternate translation: “in written form … what was written” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:6 bdrz rc://*/ta/man/translate/figs-possession γράμματος, ἀλλὰ Πνεύματος 1 Here, Paul uses the possessive form to describe a **covenant** that is given or mediated by the **Spirit**, not by the **letter**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “in letters but by the Spirit” or “mediated by letter but by the Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:6 tc4u rc://*/ta/man/translate/figs-explicit Πνεύματος & τὸ δὲ Πνεῦμα 1 Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “of God’s Spirit … but God’s Spirit” (2) the “spirit” of a person, or their mind or heart. Alternate translation: “of the spirit … but the spirit” or “of the heart … but the heart” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:6 q4at rc://*/ta/man/translate/figs-personification τὸ & γράμμα ἀποκτέννει 1 Here Paul speaks as if **the letter** were a person who **kills** others. He speaks in this way to indicate that **the letter** (which refers to the old covenant and its regulations) does not have the power to give life but instead can only condemn people to die. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “the letter is like someone who kills” or “the letter dooms people to die” or “the letter causes death” (See: [[rc://*/ta/man/translate/figs-personification]]) +3:6 poyq rc://*/ta/man/translate/figs-explicit οὐ γράμματος, ἀλλὰ Πνεύματος 1 When Paul contrasts **letter** and **Spirit**, he implies that **letter** describes the old covenant and **Spirit** describes the new covenant. What he means is that the old covenant was only written down and could not change people on the inside. On the other hand, the new covenant is empowered by the Holy **Spirit**, who can change people on the inside. If it would be helpful in your language, you could make this contrast more explicit. Alternate translation: “not a covenant of the letter that is powerless, but a covenant of the powerful Spirit” or “not one that is only written down, but one that the Spirit puts inside people” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:6 dp6i rc://*/ta/man/translate/figs-metonymy γράμματος & τὸ & γράμμα 1 Here, the word **letter** refers generally to a message written using sound-symbols called letters. More specifically, Paul uses the word **letter** to refer to the old covenant, a written document. It could not change people like the **Spirit** can. If it would be helpful in your language, you could refer to a message written in “letters”. Alternate translation: “in written form … what was written” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +3:6 bdrz rc://*/ta/man/translate/figs-possession γράμματος, ἀλλὰ Πνεύματος 1 Here, Paul uses the possessive form to describe a **covenant** that is given or mediated by the **Spirit**, not by the **letter**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “in letters, but by the Spirit” or “mediated by letter, but by the Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) +3:6 tc4u rc://*/ta/man/translate/figs-explicit Πνεύματος & τὸ δὲ Πνεῦμα 1 Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “of God’s Spirit … but God’s Spirit” (2) the spirit of a person, or their mind or heart. Alternate translation: “of the spirit … but the spirit” or “of the heart … but the heart” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:6 q4at rc://*/ta/man/translate/figs-personification τὸ & γράμμα ἀποκτέννει 1 Here Paul speaks as if **the letter** were a person who **kills** others. He speaks in this way to indicate that **the letter** (which refers to the old covenant and its regulations) does not have the power to give life, but instead can only condemn people to die. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “the letter is like someone who kills” or “the letter dooms people to die” or “the letter causes death” (See: [[rc://*/ta/man/translate/figs-personification]]) 3:7 lyf7 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:7 yzhq rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Paul is speaking as **if** the **glory** of the **ministry** of **death** were a possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you can introduce the clause with a word such as “since” or “given that.” Alternate translation: “since” or “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 3:7 rife rc://*/ta/man/translate/figs-possession ἡ διακονία τοῦ θανάτου 1 Here Paul uses the possessive form to describe a **ministry** that leads to **death**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the ministry that leads to death” (See: [[rc://*/ta/man/translate/figs-possession]])