mirror of
https://git.door43.org/richmahn/en_tn
synced 2025-03-06 16:58:51 +00:00
696 KiB
696 KiB
| 1 | Reference | ID | Tags | SupportReference | Quote | Occurrence | Note |
|---|---|---|---|---|---|---|---|
| 2 | 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 thanksgiving (1:1–7)\n2. Trouble and boasting (1:8–14)\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 * 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\nPaul was the author. He was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.\n\nPaul started the church in Corinth. He was staying in the city of Ephesus when he wrote this letter.\n\n### What is the Book of 2 Corinthians about?\n\nIn 2 Corinthians, Paul continued to write about the conflicts among the Christians in the city of Corinth. It is clear in this letter that the Corinthians had obeyed his previous instructions to them. In 2 Corinthians, Paul encouraged them to live in a way that would please God.\n\nPaul also wrote to assure them that Jesus Christ sent him as an apostle to preach the Gospel. Paul wanted them to understand this, because a group of Jewish Christians opposed what he was doing. They claimed Paul was not sent by God and he was teaching a false message. This group of Jewish Christians wanted Gentile Christians to obey the law of Moses.\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 they may choose a clearer title, such as “Paul’s Second Letter to the Church 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, many travelers and traders came to buy and sell goods there. This resulted in the city having people from many different cultures. The city was famous for having people who lived in immoral ways. The people worshipped Aphrodite, the Greek goddess of love. As part of the ceremonies honoring Aphrodite, her worshipers had sexual intercourse with temple prostitutes.\n\n### What did Paul mean by “false apostles” (11:13)?\n\nThese were Jewish Christians. They taught that Gentile Christians had to obey the law of Moses in order to follow Christ. Christian leaders had met in Jerusalem and decided on the matter (See: Acts 15). However, it is clear that there were still some groups that disagreed with what the leaders in Jerusalem decided.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural “you”\n\nIn this book, the word “I” refers to Paul. Also, the word “you” is almost always plural and refers to the believers in Corinth. There are two exceptions to this: 6:2 and 12:9. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-you]])\n\n### How are the ideas of “holy” and “sanctify” represented in 2 Corinthians in the ULT?\n\nThe scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:\n* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God considers Christians to be sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact is that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.”\n* The meaning in most passages in 2 Corinthians is a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 1:1; 8:4; 9:1, 12; 13:13)\n* Sometimes the meaning in the passage implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “set apart,” “dedicated to,” “reserved for,” or “sanctified.”\n\nThe UST will often be helpful as translators think about how to represent these ideas in their own versions.\n\n### What did Paul mean by expressions like “in Christ” and “in the Lord”?\n\nThis kind of expression occurs in 1:19, 20; 2:12, 17; 3:14; 5:17, 19, 21; 10:17; 12:2, 19; and 13:4. Paul meant to express the idea of a very close union with Christ and the believers. At the same time, he often intended other meanings as well. See, for example, “A door was opened for me in the Lord,” (2:12) where Paul specifically meant that a door was opened for Paul by the Lord.\n\nPlease see the introduction to the Book of Romans for more details about this kind of expression.\n\n### What does it mean to be a “new creation” in Christ (5:17)?\n\nPaul’s message was that God makes Christians part of a “new world” when a person believes in Christ. God gives a new world of holiness, peace, and joy. In this new world, believers have a new nature that has been given them by the Holy Spirit. Translators should try to express this idea.\n\n### What are the major issues in the text of the Book of 2 Corinthians?\n* “and in your love for us” (8:7). Many versions, including the ULT and UST, read this way. However, many other versions read, “and in our love for you.” There is strong evidence that each reading is original. Translators should probably follow the reading preferred by other versions in their region.\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) | |||
| 3 | 1:intro | tsh3 | 0 | # 2 Corinthians 1 General Notes\n\n## Outline of Chapter One\n\n1. Paul greets and blesses the Corinthian Christians (1:1-2)\n1. Paul praises God for his comfort in affliction (1:3-1:11)\n1. Paul explains his conduct and his change of plans (1:12-2:4)\n\n## Structure and formatting\n\nThe first paragraph reflects a common way to begin a letter in the ancient Near East.\n\n## Special Concepts\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\n### Paul’s integrity\n\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. | |||
| 4 | 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” | |
| 5 | 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]]) | |
| 6 | 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]]) | |
| 7 | 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]]) | |
| 8 | 1:2 | f6k1 | 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]]) | ||
| 9 | 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]]) | |
| 10 | 1:3 | xshp | rc://*/ta/man/translate/translate-blessing | εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ | 1 | After blessing the recipients of his letter, Paul adds a blessing to God. If your people would consider it strange for people to bless God, then translate it as praise, since that is what we do when we bless God. Alternate translation: “May we always praise the God and Father of our Lord Jesus Christ” (See: [[rc://*/ta/man/translate/translate-blessing]]) | |
| 11 | 1:3 | k7dl | rc://*/ta/man/translate/guidelines-sonofgodprinciples | ὁ Θεὸς καὶ Πατὴρ | 1 | **Father** is an important title for God. Both **God** and **Father** refer to God. This phrase could mean (1) God is both God and Father to our Lord Jesus, or (2) God is Father to our Lord Jesus. Alternate translation: “God, who is the Father” | |
| 12 | 1:3 | pg4a | rc://*/ta/man/translate/figs-possession | ὁ Πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλήσεως | 1 | Here, the possessive form describes **mercies** and **all comfort** as coming from God, who is their source. Both **Father** and **God** are the same person. Alternate translation: “the Father who is the source of mercies and the God who is the source of all comfort” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 13 | 1:3 | tksv | rc://*/ta/man/translate/figs-abstractnouns | ὁ Πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλήσεως | 1 | If your language does not use abstract nouns for the ideas of **mercies** and **comfort**, you could express the same ideas in another way. Alternate translation: “the Father who is merciful and the God who always comforts his people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 14 | 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” | ||
| 15 | 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]]) | |
| 16 | 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]]) | |
| 17 | 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]]) | |
| 18 | 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]]) | |
| 19 | 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]]) | |
| 20 | 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]]) | |
| 21 | 1:5 | nn5a | rc://*/ta/man/translate/figs-metaphor | ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς | 1 | Here Paul speaks of the **sufferings of Christ** as if they were objects that could increase and move toward him. If it would be helpful in your language, you could express this with a different metaphor or state the meaning plainly. Alternate translation: “For just as people made Christ suffer, they are now making us suffer” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 22 | 1:5 | tg9w | rc://*/ta/man/translate/figs-metaphor | περισσεύει & ἡ παράκλησις ἡμῶν | 2 | Here Paul speaks of **comfort** as if it were an object that could increase in size. If it would be helpful in your language, you could express this with a different metaphor or you could state the meaning plainly. Alternate translation: “God comforts us abundantly” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 23 | 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]]) | |
| 24 | 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” | ||
| 25 | 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]]) | |
| 26 | 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]]) | |
| 27 | 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]]) | |
| 28 | 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]]) | |
| 29 | 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]]) | |
| 30 | 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]]) | |
| 31 | 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]]) | |
| 32 | 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]]) | |
| 33 | 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]]) | |
| 34 | 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]]) | |
| 35 | 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]]) | |
| 36 | 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]]) | |
| 37 | 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]]) | |
| 38 | 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]]) | |
| 39 | 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]]) | |
| 40 | 1:8 | gu5b | rc://*/ta/man/translate/figs-activepassive | ὑπερβολὴν & ἐβαρήθημεν | 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: “it was excessively difficult for us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 41 | 1:8 | t4iy | rc://*/ta/man/translate/grammar-connect-logic-result | ὥστε | 1 | Here, **so that** introduces the result of what came before. Use a natural way to introduce a result in your language. Alternate translation: “with the result that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 42 | 1:9 | lks3 | rc://*/ta/man/translate/figs-metaphor | αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν | 1 | Paul is comparing the certainty of death that they experienced to that of someone who receives a **sentence of death**, that is, an order from a judge that he must be executed. Alternate translation: “we were as sure of our own deaths as someone is who is condemned to die” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 43 | 1:9 | dttx | rc://*/ta/man/translate/grammar-connect-logic-goal | ἵνα | 1 | Here the connecting words **so that** introduce a goal or purpose relationship. The purpose that God had for Paul and his companions to feel that they would die is for them to trust in 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]]) | |
| 44 | 1:9 | i7up | rc://*/ta/man/translate/figs-ellipsis | ἀλλ’ ἐπὶ τῷ Θεῷ | 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: “but instead, we would be trusting in God” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 45 | 1:9 | bu2y | rc://*/ta/man/translate/figs-idiom | τῷ ἐγείροντι τοὺς νεκρούς | 1 | Here, **raising the dead** is an idiom for causing someone who has died to become alive again. Alternate translation: “who causes the dead to live again” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 46 | 1:10 | x4kh | rc://*/ta/man/translate/figs-metonymy | τηλικούτου θανάτου | 1 | Here, **so great a death** represents the terrible persecution that Paul and his companions were experiencing and that they were convinced would end in death. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the jaws of death” or “such a deadly danger” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 47 | 1:10 | eitn | rc://*/ta/man/translate/figs-explicit | καὶ ῥύσεται | 1 | The implication is that God will rescue Paul and his companions from similar dangerous situations in the future. You can include this information if that would be helpful to your readers. Alternate translation: “and whenever we are in danger, God will rescue us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 48 | 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]]) | |
| 49 | 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]]) | |
| 50 | 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]]) | |
| 51 | 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]]) | |
| 52 | 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]]) | |
| 53 | 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]]) | |
| 54 | 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]]) | |
| 55 | 1:12 | kqv3 | rc://*/ta/man/translate/figs-exclusive | ἡμῶν & ἡμῶν & ἀνεστράφημεν | 1 | # General Information:\n\nIn 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]]) | |
| 56 | 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” | ||
| 57 | 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]]) | |
| 58 | 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]]) | |
| 59 | 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]]) | |
| 60 | 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]]) | |
| 61 | 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]]) | |
| 62 | 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]]) | |
| 63 | 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]]) | |
| 64 | 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]]) | |
| 65 | 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]]) | |
| 66 | 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]]) | |
| 67 | 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]]) | |
| 68 | 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” | ||
| 69 | 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” | ||
| 70 | 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]]) | |
| 71 | 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]]) | |
| 72 | 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]]) | |
| 73 | 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]]) | |
| 74 | 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]]) | |
| 75 | 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]]) | |
| 76 | 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” | ||
| 77 | 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]]) | |
| 78 | 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]]) | |
| 79 | 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]]) | |
| 80 | 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]]) | |
| 81 | 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]]) | |
| 82 | 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]]) | |
| 83 | 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]]) | |
| 84 | 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]]) | |
| 85 | 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]]) | |
| 86 | 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]]) | |
| 87 | 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]]) | |
| 88 | 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]]) | |
| 89 | 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]]) | |
| 90 | 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]]) | |
| 91 | 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]]) | |
| 92 | 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]]) | |
| 93 | 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]]) | |
| 94 | 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]]) | |
| 95 | 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]]) | |
| 96 | 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]]) | |
| 97 | 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]]) | |
| 98 | 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]]) | |
| 99 | 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]]) | |
| 100 | 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]]) | |
| 101 | 1:21 | n5eq | rc://*/ta/man/translate/figs-explicit | 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]]) | |
| 102 | 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]]) | |
| 103 | 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]]) | |
| 104 | 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]]) | |
| 105 | 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]]) | |
| 106 | 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]]) | |
| 107 | 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]]) | |
| 108 | 1:23 | j8lc | 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]]) | ||
| 109 | 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]]) | |
| 110 | 1:23 | j15t | 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]]) | ||
| 111 | 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]]) | |
| 112 | 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]]) | |
| 113 | 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]]) | |
| 114 | 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]]) | |
| 115 | 1:24 | lz4e | rc://*/ta/man/translate/figs-exclusive | συνεργοί ἐσμεν | 1 | Here the pronoun **we** could refer to: (1) Paul and his companions, but not the Corinthian believers. (2) Paul, his companions, and the Corinthian believers. We recommend using the exclusive form here if your language marks that distinction, to be the same as the previous “we” in this verse. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 116 | 1:24 | cyu4 | rc://*/ta/man/translate/figs-abstractnouns | τῆς χαρᾶς ὑμῶν | 1 | If your language does not use an abstract noun for the idea of **joy**, you could express the same idea in another way. Alternate translation: “so that you will be joyful” or “to make you happy” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 117 | 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]]) | |
| 118 | 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]]) | |
| 119 | 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]]) | |
| 120 | 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]]) | |||
| 121 | 2:1 | wh9c | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | # Connecting Statement:\n\nHere, 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]]) | |
| 122 | 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]]) | |
| 123 | 2:1 | yz5q | rc://*/ta/man/translate/figs-idiom | 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-idiom]]) | |
| 124 | 2:1 | yrbk | rc://*/ta/man/translate/figs-go | τὸ μὴ & ἐλθεῖν | 1 | Here the word **come** refers to traveling from somewhere else to Corinth to visit the Corinthians. If it would be helpful in your language, you could use a word or phrase that identifies this kind of movement. Alternate translation: “not to travel” or “not to go” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 125 | 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]]) | |
| 126 | 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]]) | |
| 127 | 2:1 | ij73 | rc://*/ta/man/translate/figs-abstractnouns | ἐν λύπῃ | 1 | If your language does not use an abstract noun for the idea behind **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]]) | |
| 128 | 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]]) | |
| 129 | 2:2 | q4aq | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | εἰ & ἐγὼ λυπῶ ὑμᾶς | 1 | Here Paul refers to a situation that has not happened and which he intends to keep from happening. He refers to the situation using the conditional form to indicate what would result from the situation if it did happen. If it would be helpful in your language, you could use a form that refers to something that may not happen but that the author wishes to speak about. Alternate translation: “supposing that I myself grieved you” or “were I myself to grieve you” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 130 | 2:2 | le34 | rc://*/ta/man/translate/figs-rpronouns | ἐγὼ λυπῶ | 1 | Here, the word **myself** emphasizes **I**. Consider using a natural way to emphasize **I** in your language. Alternate translation: “it is I myself who grieve” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) | |
| 131 | 2:2 | nb6x | rc://*/ta/man/translate/figs-rquestion | καὶ τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ? | 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 “there is no one else.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “then there is no one cheering me up, except the one being grieved by me.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 132 | 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]]) | |
| 133 | 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]]) | |
| 134 | 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]]) | |
| 135 | 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]]) | |
| 136 | 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]]) | |
| 137 | 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]]) | |
| 138 | 2:3 | l9t0 | rc://*/ta/man/translate/figs-go | ἐλθὼν | 1 | Here, the word **come** refers to Paul’s plan to visit the Corinthians at some point. If it would be helpful in your language, you could use a word or phrase that refers to traveling to visit someone. Alternate translation: “having arrived” or “having come to visit” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 139 | 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 behind **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]]) | |
| 140 | 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” | ||
| 141 | 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]]) | |
| 142 | 2:3 | b6f9 | rc://*/ta/man/translate/figs-abstractnouns | πεποιθὼς | 1 | If your language does not use an abstract noun for the idea behind **confidence**, you could express the idea by using an adjective such as “confident.” Alternate translation: “being confident” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 143 | 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” | ||
| 144 | 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 behind **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]]) | |
| 145 | 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]]) | |
| 146 | 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]]) | |
| 147 | 2:4 | uch7 | rc://*/ta/man/translate/figs-idiom | ἐκ & ἔγραψα ὑμῖν | 1 | Here Paul refers to “writing” **out of** something else. In his culture, this form referred to what the person was experiencing while they **wrote**. If it would be helpful in your language, you could use a form that refers to what an author experiences while they are writing something. Alternate translation: “I wrote to you as I experienced” or “I wrote to you while I felt” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 148 | 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 behind **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]]) | |
| 149 | 2:4 | vs7m | rc://*/ta/man/translate/figs-metonymy | συνοχῆς καρδίας | 1 | In Paul’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “anguish of mind” or “emotional anguish” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 150 | 2:4 | d5vf | rc://*/ta/man/translate/figs-idiom | διὰ πολλῶν δακρύων | 1 | Here, the phrase **through many tears** indicates what Paul was doing while he **wrote** the letter. The word **tears** refers to the act of crying or weeping. If it would be helpful in your language, you could use a form that indicates that a person is crying or weeping while they are doing something. Alternate translation: “with much crying” or “as I shed many tears” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 151 | 2:4 | y0t3 | rc://*/ta/man/translate/figs-infostructure | οὐχ ἵνα λυπηθῆτε, ἀλλὰ τὴν ἀγάπην ἵνα γνῶτε, ἣν ἔχω περισσοτέρως εἰς ὑμᾶς | 1 | If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “so that you might know the love that I have more abundantly for you, not so that you would be grieved” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 152 | 2:4 | uc77 | rc://*/ta/man/translate/figs-activepassive | λυπηθῆτε | 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 would do the action, the Paul implies that “he himself” would do it. Alternate translation: “I would grieve you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 153 | 2:4 | g826 | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἀγάπην & ἣν ἔχω περισσοτέρως εἰς ὑμᾶς | 1 | If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “how abundantly I love you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 154 | 2:4 | zw13 | περισσοτέρως εἰς ὑμᾶς | 1 | Here, the phrase **more abundantly** could indicate that: (1) Paul has “abundant” love for the Corinthians. Alternate translation: “most abundantly for you” or “very abundantly for you” (2) Paul loves the Corinthians more than he loves other people. Alternate translation: “more abundantly for you than I have for others” | ||
| 155 | 2:5 | xomm | rc://*/ta/man/translate/grammar-connect-logic-contrast | δέ | 1 | Here, the word **But** introduces a contrast with how Paul did not want to “grieve” them. Here he addresses how someone has **caused grief**. If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “However,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 156 | 2:5 | xlxc | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ & τις λελύπηκεν, οὐκ & λελύπηκεν | 1 | Here Paul is speaking as if someone causing **grief** were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by indicating that someone has indeed **caused grief**. Alternate translation: “the person who caused grief has not grieved only” or “if anyone has caused grief, and it has happened, he has not grieved only” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 157 | 2:5 | ln83 | rc://*/ta/man/translate/figs-abstractnouns | λελύπηκεν | 1 | If your language does not use an abstract noun for the idea behind **grief**, you could express the idea by using a verb such as “grieve.” Alternate translation: “has grieved people” or “has caused others to grieve” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 158 | 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]]) | |
| 159 | 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]]) | |
| 160 | 2:5 | rvpt | rc://*/ta/man/translate/figs-idiom | 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-idiom]]) | |
| 161 | 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]]) | |
| 162 | 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]]) | |
| 163 | 2:6 | wr3k | rc://*/ta/man/translate/figs-abstractnouns | τῷ τοιούτῳ ἡ ἐπιτιμία αὕτη | 1 | If your language does not use an abstract noun for the idea behind the word **punishment**, you could express the idea by using a verb such as “punish.” Alternate translation: “How such a person has been punished” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 164 | 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]]) | |
| 165 | 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]]) | |
| 166 | 2:6 | z2dt | rc://*/ta/man/translate/translate-unknown | τῶν πλειόνων | 1 | Here, the word **majority** refers to more than half of a group. Often it means most of the group. If it would be helpful in your language, you could clarify that Paul is referring to “most” of the Corinthians. Alternate translation: “almost all of you” or “the majority of your group” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 167 | 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]]) | |
| 168 | 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]]) | |
| 169 | 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]]) | |
| 170 | 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]]) | |
| 171 | 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]]) | |
| 172 | 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]]) | |
| 173 | 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]]) | |
| 174 | 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 behind **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]]) | |
| 175 | 2:8 | r916 | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ | 1 | # Connecting Statement:\n\nHere, 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]]) | |
| 176 | 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]]) | |
| 177 | 2:8 | yi2z | rc://*/ta/man/translate/figs-abstractnouns | εἰς & ἀγάπην | 1 | If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Alternate translation: “that you love” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 178 | 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]]) | |
| 179 | 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]]) | |
| 180 | 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]]) | |
| 181 | 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]]) | |
| 182 | 2:9 | eebj | rc://*/ta/man/translate/translate-unknown | 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/translate-unknown]]) | |
| 183 | 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 a more natural way. Alternate translation: “the prove you provide” or “the proof from you” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 184 | 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 behind **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]]) | |
| 185 | 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]]) | |
| 186 | 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]]) | |
| 187 | 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]]) | |
| 188 | 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]]) | |
| 189 | 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]]) | |
| 190 | 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]]) | |
| 191 | 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 like 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]]) | |
| 192 | 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” | ||
| 193 | 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]]) | |
| 194 | 2:10 | nq4n | rc://*/ta/man/translate/figs-abstractnouns | ἐν προσώπῳ Χριστοῦ | 1 | If your language does not use an abstract noun for the idea behind **presence**, you could express the idea by using a phrase that refers to being close to or in front of **Christ**. Alternate translation: “in front of Christ” or “before Christ” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 195 | 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]]) | |
| 196 | 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]]) | |
| 197 | 2:11 | x3p2 | rc://*/ta/man/translate/translate-unknown | μὴ πλεονεκτηθῶμεν | 1 | Here, the phrase **taken advantage of** refers to when someone gains power or control over someone else, usually by using some area in which that person is weak. If it would be helpful in your language, you could use a word or phrase that refers to how someone gains power or control over someone else. Alternate translation: “we would not be exploited” or “we would not be dominated” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 198 | 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]]) | |
| 199 | 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]]) | |
| 200 | 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]]) | |
| 201 | 2:12 | l6vd | rc://*/ta/man/translate/figs-go | ἐλθὼν & εἰς | 1 | # Connecting Statement:\n\nHere, the phrase **having come to** refers to arriving in one place or city from another, in this case probably traveling on land. If it would be helpful in your language, you could use a word or phrase that refers to this kind of movement. Alternate translation: “having traveled to” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 202 | 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]]) | |
| 203 | 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 use a comparable metaphor or express the idea plainly. Alternate translation: “and an opportunity to preach the gospel of Christ having been given to me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 204 | 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]]) | |
| 205 | 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]]) | |
| 206 | 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]]) | |
| 207 | 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]]) | |
| 208 | 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]]) | |
| 209 | 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]]) | |
| 210 | 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 behind **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]]) | |
| 211 | 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]]) | |
| 212 | 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]]) | |
| 213 | 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]]) | |
| 214 | 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]]) | |
| 215 | 2:13 | gxp2 | rc://*/ta/man/translate/figs-go | ἐξῆλθον εἰς | 1 | Here, the phrase **went on to** refers to travel in which a person leaves one area and goes to another area. Use a word or phrase that refers to this kind of movement in your language. Alternate translation: “I departed from there to go to” or “I went from there to” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 216 | 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]]) | |
| 217 | 2:14 | g39s | rc://*/ta/man/translate/figs-idiom | τῷ & Θεῷ χάρις | 1 | Here, the phrase **thanks {be} to God** is a way to indicate that one is praising God for something. If it would be helpful in your language, you could express this phrase with a normal way in your language to thank or praise someone for what that person has done. Alternate translation: “we thank God” or “we give glory to God” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 218 | 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]]) | |
| 219 | 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]]) | |
| 220 | 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]]) | |
| 221 | 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]]) | |
| 222 | 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 a more natural way. Alternate translation: “the aroma, which is knowledge about him” or “the aroma, that is, knowing him” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 223 | 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 behind **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]]) | |
| 224 | 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]]) | |
| 225 | 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]]) | |
| 226 | 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]]) | |
| 227 | 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]]) | |
| 228 | 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]]) | |
| 229 | 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]]) | |
| 230 | 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]]) | |
| 231 | 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]]) | |
| 232 | 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]]) | |
| 233 | 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]]) | |
| 234 | 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]]) | |
| 235 | 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]]) | |
| 236 | 2:16 | ud2u | rc://*/ta/man/translate/figs-idiom | 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-idiom]]) | |
| 237 | 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 behind **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]]) | |
| 238 | 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]]) | |
| 239 | 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]]) | |
| 240 | 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]]) | |
| 241 | 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]]) | |
| 242 | 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]]) | |
| 243 | 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]]) | |
| 244 | 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]]) | |
| 245 | 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]]) | |
| 246 | 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]]) | |
| 247 | 2:17 | x86y | rc://*/ta/man/translate/figs-abstractnouns | ἐξ εἰλικρινείας | 1 | If your language does not use an abstract noun for the idea behind **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]]) | |
| 248 | 2:17 | f9x4 | rc://*/ta/man/translate/figs-explicit | ὡς ἐκ Θεοῦ | 1 | Here, the phrase **as from God** indicates that God sent Paul and those with him to **speak** the gospel. The word **as** indicates how they **speak**. It does not mean that they are not really **from God**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as those whom God has sent” or “as ones sent by God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 249 | 2:17 | aizg | rc://*/ta/man/translate/figs-explicit | λαλοῦμεν | 1 | Here, Paul implies that they are speaking **the word of God** that he already mentioned. If it would be helpful in your language, you could make what they **speak** more explicit. Alternate translation: “we speak the word of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 250 | 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]]) | |
| 251 | 2:17 | q4dc | rc://*/ta/man/translate/figs-abstractnouns | κατέναντι Θεοῦ | 1 | If your language does not use an abstract noun for the idea behind **presence**, you could express the idea by using a phrase that refers to being close to or in front of **God**. Alternate translation: “in front of God” or “before God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 252 | 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]]) | |
| 253 | 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]]) | |
| 254 | 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. | |||
| 255 | 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]]) | |
| 256 | 3:1 | ogwa | rc://*/ta/man/translate/translate-unknown | ἑαυτοὺς συνιστάνειν | 1 | Here, phrase **commend ourselves** refers to the practice of stating why one should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. Alternate translation: “to speak favorably of ourselves” or “to vouch for ourselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 257 | 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]]) | |
| 258 | 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]]) | |
| 259 | 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]]) | |
| 260 | 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]]) | |
| 261 | 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]]) | |
| 262 | 3:1 | dygq | rc://*/ta/man/translate/figs-abstractnouns | συστατικῶν ἐπιστολῶν | 1 | If your language does not use an abstract noun for the idea behind **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]]) | |
| 263 | 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]]) | |
| 264 | 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]]) | |
| 265 | 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]]) | |
| 266 | 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]]) | |
| 267 | 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]]) | |
| 268 | 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]]) | |
| 269 | 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]]) | |
| 270 | 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]]) | |
| 271 | 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 non-gendered word or refer to both genders. Alternate translation: “every person” or “all men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 272 | 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]]) | |
| 273 | 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]]) | |
| 274 | 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 a more natural way. Alternate translation: “a letter from Christ” or “a letter written by Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 275 | 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]]) | |
| 276 | 3:3 | dsxa | rc://*/ta/man/translate/translate-unknown | 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/translate-unknown]]) | |
| 277 | 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]]) | |
| 278 | 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]]) | |
| 279 | 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]]) | |
| 280 | 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]]) | |
| 281 | 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]]) | |
| 282 | 3:3 | t5ah | rc://*/ta/man/translate/figs-idiom | 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-idiom]]) | |
| 283 | 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]]) | |
| 284 | 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 a more natural way. Alternate translation: “stone tablets” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 285 | 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 a more natural way. Alternate translation: “tablets that are fleshly hearts” or “tablets that are hearts made of flesh” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 286 | 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]]) | |
| 287 | 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]]) | |
| 288 | 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]]) | |
| 289 | 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 behind **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]]) | |
| 290 | 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]]) | |
| 291 | 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]]) | |
| 292 | 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]]) | |
| 293 | 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]]) | |
| 294 | 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]]) | |
| 295 | 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” | ||
| 296 | 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]]) | |
| 297 | 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 behind **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]]) | |
| 298 | 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]]) | |
| 299 | 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 a more natural 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]]) | |
| 300 | 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]]) | |
| 301 | 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]]) | |
| 302 | 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]]) | |
| 303 | 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 a more natural way. Alternate translation: “in letters but by the Spirit” or “mediated by letter but by the Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 304 | 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]]) | |
| 305 | 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]]) | |
| 306 | 3:7 | lyf7 | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | # Connecting Statement:\n\nHere, 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]]) | |
| 307 | 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]]) | |
| 308 | 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 a more natural way. Alternate translation: “the ministry that leads to death” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 309 | 3:7 | du65 | rc://*/ta/man/translate/figs-explicit | ἡ διακονία τοῦ θανάτου | 1 | Here, the word **ministry** could refer primarily to: (1) the action of “ministering.” In this case, the word refers to how Moses “administered” the old covenant. Alternate translation: “the service of this death” or “the act of ministering that led to death” (2) the system of **ministry**. In this case, the word refers to the old covenant or its laws. Alternate translation: “the system of this death” or “the laws that led to death” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 310 | 3:7 | ut6r | rc://*/ta/man/translate/figs-abstractnouns | ἡ διακονία τοῦ θανάτου | 1 | If your language does not use abstract nouns for the ideas behind **ministry** and **death**, you could express the ideas by using verbs such as “administer” and “die.” Alternate translation: “the old covenant, which was administered in a way that causes people die” or “what was administered, which caused people to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 311 | 3:7 | j1hp | rc://*/ta/man/translate/figs-activepassive | ἐν γράμμασιν ἐντετυπωμένη λίθοις | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it (see also [Exodus 34:1](../exo/34/01.md)). Alternate translation: “which God engraved in letters on stones” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 312 | 3:7 | rx13 | rc://*/ta/man/translate/figs-explicit | ἐν γράμμασιν ἐντετυπωμένη λίθοις | 1 | Here Paul refers to how God **engraved** or carved the regulations for the **ministry** on **stones** or tablets. Much like in the previous verse, **letters** refers to the alphabet, so the point is that God used writing. Paul is probably referring to the story about how Moses met God on a mountain, and God carved the regulations of the covenant on two pieces of stone. You can read this story in [Exodus 34:1–28](../exo/34/01.md). If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “engraved in writing by God onto two stone slabs” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 313 | 3:7 | r5p5 | rc://*/ta/man/translate/figs-abstractnouns | ἐγενήθη ἐν δόξῃ | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “great.” Alternate translation: “was very great” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 314 | 3:7 | myms | rc://*/ta/man/translate/figs-explicit | ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως, διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ, τὴν καταργουμένην | 1 | Here Paul refers to a story about what happened after God **engraved** the stone tablets. When Moses returned to talk to the Israelites, his face shone brightly because he had been talking to God. In other words, some of God’s **glory** became part of Moses’ **face**, and the Israelites could not **look intently** at his face because it was a little like looking at God. You can read this story in [Exodus 34:29–35](../exo/34/29.md). If it would be helpful in your language, you could make the idea more explicit or include a footnote explaining the story. Alternate translation: “so that the sons of Israel were not able to look carefully at the face of Moses because of the fading glory on his face that came from talking with God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 315 | 3:7 | s9zp | rc://*/ta/man/translate/figs-gendernotations | τοὺς υἱοὺς | 1 | Although the word **sons** is masculine, Paul is using it to refer to any children or descendants, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “the sons and daughters” or “the children” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 316 | 3:7 | mh54 | rc://*/ta/man/translate/translate-kinship | τοὺς υἱοὺς Ἰσραὴλ | 1 | Here the author uses the word **sons** to refer in general to all the descendants of **Israel**. If it would be helpful in your language, you could use a word or phrase that refers to descendants in general. Alternate translation: “the descendants of Israel” or “those descended from Israel” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 317 | 3:7 | enwt | διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ, τὴν καταργουμένην | 1 | Here, the reason why the Israelites **were not able to look intently** at Moses’ face could be that: (1) Moses’ face was very “glorious.” Alternate translation: “because of the glory of his face, even though it was fading” (2) the **glory of his face** was **fading**. Alternate translation: “because the glory of his face was fading” | ||
| 318 | 3:7 | pqbi | rc://*/ta/man/translate/figs-abstractnouns | τὴν δόξαν τοῦ προσώπου αὐτοῦ, τὴν καταργουμένην | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “shining.” Alternate translation: “how his face was shining, even though that was fading” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 319 | 3:7 | ewkr | rc://*/ta/man/translate/figs-explicit | τὴν δόξαν τοῦ προσώπου αὐτοῦ, τὴν καταργουμένην | 1 | Here, the word **fading** could describe: (1) the **glory** of Moses’ **face**. Alternate translation: “the glory of his face that faded” (2) the **ministry of this death**. Alternate translation: “the glory of his face, although that ministry was fading away” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 320 | 3:8 | xxn6 | rc://*/ta/man/translate/figs-rquestion | πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ Πνεύματος ἔσται ἐν δόξῃ? | 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 “yes, it has much more glory.” If it would be helpful in your language, you could express the idea by using a strong affirmation. Alternate translation: “then the ministry of the Spirit will certainly be with much more glory.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 321 | 3:8 | wkvl | rc://*/ta/man/translate/figs-pastforfuture | οὐχὶ & ἔσται | 1 | Here Paul could use the future tense because: (1) he is stating an inference from something in the past, so the inference is future. Paul does not mean that the **ministry** will only have **glory** in the future. Alternate translation: “then is … not” (2) he is stating that the **ministry** will have **glory** in the future. He could mean that it only has **glory** in the future, or he could mean that it has **glory** in the present and will also have **glory** in the future. Alternate translation: “will … in the future not be” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 322 | 3:8 | wq1v | rc://*/ta/man/translate/figs-possession | ἡ διακονία τοῦ Πνεύματος | 1 | Here Paul uses the possessive form to describe **the ministry** that could: (1) lead to people receiving the **Spirit**. Alternate translation: “the ministry that provides the Spirit” or “the ministry that leads to the Spirit” (2) be accomplished by the **Spirit**. Alternate translation: “the ministry worked by the Spirit” or “the ministry accomplished by the Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 323 | 3:8 | dhs5 | rc://*/ta/man/translate/figs-explicit | ἡ διακονία τοῦ Πνεύματος | 1 | Here, the word **ministry** could refer primarily to: (1) the action of “ministering.” In this case, the word refers to how Paul and those with him “administered” the new covenant. Alternate translation: “the service of the Spirit” or “the act of ministering that leads to the Spirit” (2) the system of **ministry**. In this case, the word refers to the new covenant or its principles. Alternate translation: “the system of the Spirit” or “the principles that lead to the Spirit” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 324 | 3:8 | o30n | rc://*/ta/man/translate/figs-abstractnouns | ἡ διακονία τοῦ Πνεύματος | 1 | If your language does not use an abstract noun for the idea behind **ministry**, you could express the idea by using a verb such as “administer.” See how you translated this word in [3:7](../03/07.md). Alternate translation: “the new covenant, which was administered in a way that brought the Spirit,” or “what was administered, which gave the Spirit,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 325 | 3:8 | bmme | rc://*/ta/man/translate/figs-explicit | τοῦ Πνεύματος | 1 | Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “of God’s Spirit” (2) the “spirit” of a person, or their mind or heart. Alternate translation: “of the spirit” or “of the heart” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 326 | 3:8 | tcp5 | rc://*/ta/man/translate/figs-abstractnouns | μᾶλλον & ἐν δόξῃ | 1 | If your language does not use an abstract noun for the idea behind **imitators**, you could express the idea by using an adjective such as “glorious” or “great.” Alternate translation: “much more great” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 327 | 3:9 | m2ci | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces further explanation of what Paul has said about the two “ministries” in [3:7–8](../03/07.md). If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Further,” or “Even more,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 328 | 3:9 | p7p5 | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ | 1 | Paul is speaking as **if** the **glory** of the **ministry of this condemnation** 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]]) | |
| 329 | 3:9 | ufq6 | rc://*/ta/man/translate/figs-explicit | τῇ διακονίᾳ τῆς κατακρίσεως & ἡ διακονία τῆς δικαιοσύνης | 1 | Here, the word **ministry** could refer primarily to: (1) the action of “ministering.” In this case, the word refers to how people “administered” the the two covenants. Alternate translation: “the service of this condemnation … the service of this righteousness” or “the act of ministering that leads to this condemnation … the act of ministering that leads to this righteousness” (2) the system of **ministry**. In this case, the word refers to a covenant or its principles. Alternate translation: “the system of this condemnation … the system of this righteousness” or “the law that leads to condemnation … the principle that leads to righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 330 | 3:9 | k779 | rc://*/ta/man/translate/figs-possession | τῇ διακονίᾳ τῆς κατακρίσεως | 1 | Here Paul uses the possessive form to describe a **ministry** that leads to **condemnation**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the ministry that caused this condemnation” or “the ministry that ended in this condemnation” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 331 | 3:9 | tcxw | rc://*/ta/man/translate/figs-abstractnouns | τῇ διακονίᾳ τῆς κατακρίσεως, δόξα | 1 | If your language does not use abstract nouns for the ideas behind **ministry**, **condemnation**, and **glory**, you could express the idea in another way. Alternate translation: “the old covenant, which was administered in a way that caused people to be condemned, was great,” or “what was administered that led to people being condemned was glorious,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 332 | 3:9 | if33 | rc://*/ta/man/translate/figs-exclamations | πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ | 1 | Here, the phrase **much more** marks this clause as an exclamation, not a question. Paul uses this exclamation to emphatically contrast the two “ministries.” If it would be helpful in your language, you could express the idea in a way that naturally contrasts the two “ministries.” Alternate translation: “then certainly much more the ministry of this righteousness abounds in glory.” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 333 | 3:9 | egmy | rc://*/ta/man/translate/figs-possession | ἡ διακονία τῆς δικαιοσύνης | 1 | Here Paul uses the possessive form to describe a **ministry** that leads to **righteousness**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the ministry that caused this righteousness” or “the ministry that ended in this righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 334 | 3:9 | e5zz | rc://*/ta/man/translate/figs-abstractnouns | πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ. | 1 | If your language does not use abstract nouns for the ideas behind **ministry**, **righteousness**, and **glory**, you could express the idea in another way. Alternate translation: “the new covenant, which is administered in a way that makes people righteous, is even more great,” or “what is administered that leads to people being righteous is even more glorious,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 335 | 3:10 | q8bg | 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 about **glory** in [3:7–9](../03/07.md) (**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]]) | |
| 336 | 3:10 | n4pe | rc://*/ta/man/translate/figs-explicit | τὸ δεδοξασμένον & τῆς ὑπερβαλλούσης δόξης | 1 | Here, the phrase **{what} had been glorified** refers to the old covenant that God gave through Moses. The phrase **surpassing glory** refers to the new covenant that Paul and those with him serve. If it would be helpful in your language, you could make what these phrases refer to more explicit. Alternate translation: “the old covenant that was glorified … the surpassing glory of the new covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 337 | 3:10 | t2dq | rc://*/ta/man/translate/figs-activepassive | οὐ δεδόξασται, τὸ δεδοξασμένον | 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 possible, avoid stating who does the “glorifying,” since Paul is focusing on the fact of “glory” rather than on the action of becoming “glorious.” Alternate translation: “what had glory does not have glory” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 338 | 3:10 | hmcu | rc://*/ta/man/translate/figs-infostructure | οὐ δεδόξασται, τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει | 1 | Here, the phrase **in this part** could modify: (1) in what way the old covenant is **not glorified**. In other words, **in this part** introduces the way in which something that has **been glorified** can actually be **not glorified**. Alternate translation: “what had been glorified is not glorified, and here is why:” or “what had been glorified is not glorified in this way” (2) **{what} had been glorified**. In other words, the old covenant was **glorified** only “partially.” Alternate translation: “what had been glorified in part is not glorified” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 339 | 3:10 | es4c | rc://*/ta/man/translate/figs-idiom | ἐν τούτῳ τῷ μέρει | 1 | Here, the phrase **in this part** indicates that a statement is only true in **part** or in some specific way. If it would be helpful in your language, you could use a word or phrase that introduces the qualification that some statement or action is partially true or accurate. Alternate translation: “in a sense” or “in this way” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 340 | 3:10 | d7k5 | rc://*/ta/man/translate/figs-doublet | ἐν τούτῳ τῷ μέρει εἵνεκεν | 1 | Here, the phrase **in this part** and the word **because** both introduce how or why **{what} had been glorified** is **not glorified**. Paul uses both elements because he wants to make his point very clear. If the repetition would not make the point clearer, and if using both elements would be confusing in your language, you could use one word or phrase that introduces how what was **glorified** is **not glorified**. Alternate translation: “because of” or “in comparison to” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 341 | 3:10 | pvbx | rc://*/ta/man/translate/figs-abstractnouns | τῆς ὑπερβαλλούσης δόξης | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “great.” Alternate translation: “what was much more glorious” or “what was even greater” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 342 | 3:10 | f2mo | τῆς ὑπερβαλλούσης δόξης | 1 | Alternate translation: “the glory that surpasses it” | ||
| 343 | 3:11 | grwl | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a further explanation of the comparison between the two covenants and their **glory**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “Further,” or “As it is,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 344 | 3:11 | r7c9 | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ | 1 | Paul is speaking as if the **glory** of **{what} is fading away** 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]]) | |
| 345 | 3:11 | ym37 | τὸ καταργούμενον | 1 | Here, the words translated **{what} is fading away** could indicate: (1) that something is disappearing or temporary without stating that anyone is making it disappear. Alternate translation: “what is passing away” (2) that God is causing something to disappear or pass away. Alternate translation: “what is being abolished” or “what God is abolishing” | ||
| 346 | 3:11 | zwb2 | rc://*/ta/man/translate/figs-metaphor | τὸ καταργούμενον | 1 | Here, the phrase **fading away** translates the same word that Paul used in [3:7](../03/07.md) to refer to how the glory was “fading” from Moses’ face. Paul means that, just like the glory on Moses’ face was temporary, so the old covenant that God made through Moses was temporary. See how you translated this idea in [3:7](../03/07.md) and use similar language if possible. If it would be helpful in your language, you could express the idea using a simile. Alternate translation: “what is temporary” or “what is fading, like the glory on Moses’ face,” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 347 | 3:11 | hm9d | rc://*/ta/man/translate/figs-explicit | τὸ καταργούμενον & τὸ μένον | 1 | Here, the phrase **{what} is fading away** refers to the old covenant, while the phrase **{what} remains** refers to the new covenant. If it would be helpful in your language, you could make explicit what these phrases refer to. Alternate translation: “the old covenant that is fading away … the new covenant that remains” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 348 | 3:11 | wtht | rc://*/ta/man/translate/figs-abstractnouns | διὰ δόξης & ἐν δόξῃ | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “great” or an adverb such as “gloriously.” Alternate translation: “was great … is great” or “came gloriously … will come gloriously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 349 | 3:11 | wrf4 | rc://*/ta/man/translate/figs-exclamations | πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ | 1 | Here, the phrase **much more** marks this clause as an exclamation, not a question. Paul uses this exclamation to emphatically contrast the two covenants. If it would be helpful in your language, you could express the idea in a way that naturally contrasts the two covenants. Alternate translation: “then certainly much more what remains will come with glory.” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 350 | 3:12 | tnc1 | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word **Therefore** introduces an inference from what Paul has already said, especially what he has said about the ministry of “glory” in [3:4–11](../03/04.md). If it would be helpful in your language, you could use a word or phrase that introduces an inference from a previous section. Alternate translation: “Because of that” or “Because of this ministry of glory” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 351 | 3:12 | ib35 | rc://*/ta/man/translate/grammar-connect-logic-result | ἔχοντες | 1 | Here, the word **having** introduces a reason why Paul and those with him **act with much boldness**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 352 | 3:12 | j76k | rc://*/ta/man/translate/figs-abstractnouns | ἔχοντες & τοιαύτην ἐλπίδα | 1 | If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or an adjective such as “hopeful.” Alternate translation: “being hopeful in such a way” or “hoping in that way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 353 | 3:12 | u5qa | rc://*/ta/man/translate/writing-pronouns | τοιαύτην ἐλπίδα | 1 | Here, the word **such** refers to back to what Paul has said about the “glory” of the ministry in [3:7–11](../03/07.md). In other words, the **hope** is based on the glorious ministry and covenant. If it would be helpful in your language, you could make explicit what **such** refers to. Alternate translation: “that kind of hope” or “hope in such a covenant” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 354 | 3:12 | rf9h | rc://*/ta/man/translate/figs-exclusive | χρώμεθα | 1 | Here, just as in [3:1–6](../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” (2) just Paul. Alternate translation: “I act” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 355 | 3:12 | zbff | rc://*/ta/man/translate/figs-explicit | χρώμεθα | 1 | Here Paul does not exactly what it is that **we** do. He implies that it is the “ministry” that he has referred to in [3:7–11](../03/07.md). If it would be helpful in your language, you could make what **we** do more explicit. Alternate translation: “we perform the ministry” or “we proclaim the good news” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 356 | 3:12 | b5ql | rc://*/ta/man/translate/figs-abstractnouns | πολλῇ παρρησίᾳ | 1 | If your language does not use an abstract noun for the idea behind **boldness**, you could express the idea by using an adjective such as “bold” or an adverb such as “boldly.” Alternate translation: “as very bold people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 357 | 3:13 | fb59 | rc://*/ta/man/translate/figs-explicit | καὶ οὐ καθάπερ Μωϋσῆς | 1 | Here Paul contrasts the **boldness** that he and those with him show with how **Moses** could not show God’s glory openly. In other words, Paul and those with him can reveal God’s glory openly, in contrast to Moses, who could not. If it would be helpful in your language, you could make this contrasts more explicit. Alternate translation: “and without hiding the glory, like Moses” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 358 | 3:13 | p1y3 | rc://*/ta/man/translate/figs-explicit | Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ, εἰς τὸ τέλος τοῦ καταργουμένου | 1 | Here Paul refers to a story in [Exodus 34:29–35](../exo/34/29.md) that describes how Moses’ face shone with God’s glory after Moses spoke with him. Moses would hide his face with a **veil** when **his face** shone like this. If it would be helpful in your language, you could make what Paul is writing about more explicit. See how you translated the similar phrases in [3:7](../03/07.md), where Paul has already referred to this story. Alternate translation: “Moses wearing a veil to hide his face so that the sons of Israel would not look directly at it when the glory on his face, which came from talking with God, disappeared” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 359 | 3:13 | boui | rc://*/ta/man/translate/figs-gendernotations | τοὺς υἱοὺς | 1 | Although the word **sons** is masculine, Paul is using it to refer to any children or descendants, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “the sons and daughters” or “the children” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 360 | 3:13 | pdnk | rc://*/ta/man/translate/translate-kinship | τοὺς υἱοὺς Ἰσραὴλ | 1 | Here the author uses the word **sons** to refer in general to all the descendants of **Israel**. If it would be helpful in your language, you could use a word or phrase that refers to descendants in general. Alternate translation: “the descendants of Israel” or “those descended from Israel” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 361 | 3:13 | vuyk | rc://*/ta/man/translate/figs-explicit | τὸ τέλος | 1 | Here, the word **end** could refer to: (1) the result of the **fading**, which was that the “glory” completely stopped shining from Moses’ face. Alternate translation: “the cessation” or “the termination” (2) the purpose or implication of how the “glory” ceased shining from Moses’ face, which was that the old covenant too would cease. Alternate translation: “the result” or “the meaning” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 362 | 3:13 | p5u2 | rc://*/ta/man/translate/figs-explicit | τοῦ καταργουμένου | 1 | Here, the phrase **{what} was fading away** could refer to: (1) the “glory” that shone from the **face** of Moses. In this case, Paul could also be implying that the old covenant would also “fade.” Alternate translation: “of the glory that was fading from his face” (2) the old covenant, that would “fade away” when God instituted a new covenant. Alternate translation: “of the covenant that would fade away” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 363 | 3:13 | mczg | rc://*/ta/man/translate/figs-possession | τὸ τέλος τοῦ καταργουμένου | 1 | Here Paul uses the possessive form to describe how **{what} was fading away** completely ceased or “ended.” If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “how what was fading away ended” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 364 | 3:13 | fe5r | rc://*/ta/man/translate/figs-abstractnouns | τὸ τέλος τοῦ καταργουμένου | 1 | If your language does not use an abstract noun for the idea behind **end**, you could express the idea by using a verb such as “end” or “cease.” Alternate translation: “how what was fading away ended” or “what ceased after fading away” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 365 | 3:14 | kb8y | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλὰ | 1 | Here, the word **But** could introduce a contrast between: (1) being able to “look intently” and having **hardened** minds. Alternate translation: “But instead of looking intently,” (2) what Moses did (veiling his face) and what the Israelites did (have **hardened** minds). Alternate translation: “In contrast to Moses,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 366 | 3:14 | csl1 | rc://*/ta/man/translate/writing-pronouns | τὰ νοήματα αὐτῶν | 1 | Here, the word **their** refers to “the sons of Israel” that Paul mentioned in [3:13](../03/13.md). If it would be helpful in your language, you could make explicit to whom the pronoun **their** refers. Alternate translation: “the minds of the sons of Israel” or “the minds of the Israelites” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 367 | 3:14 | khkq | rc://*/ta/man/translate/figs-activepassive | ἐπωρώθη τὰ νοήματα αὐτῶν | 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 it is possible, avoid stating who did the “hardening,” since Paul is emphasizing the fact that their minds were “hard,” not who did the “hardening.” If you must state who did the action, Paul could be implying that: (1) the Israelites did it to themselves. Alternate translation: “they hardened their minds” or “their minds became hard” (2) God did it to them. Alternate translation: “God hardened their minds” (3) Satan did it to them. Alternate translation: “Satan hardened their minds” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 368 | 3:14 | zvf5 | rc://*/ta/man/translate/figs-metaphor | ἐπωρώθη τὰ νοήματα αὐτῶν | 1 | Here Paul speaks as if people’s **minds** were a soft substance that could be **hardened**. He speaks in this way to indicate that their **minds** could not know or understand what was happening, unlike a soft substance that changes when something hits it. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “they could not realize what was true” or “they could not think properly” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 369 | 3:14 | tzbd | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a further explanation of what Paul has said about how **their minds were hardened**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “and this is how:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 370 | 3:14 | zm7j | rc://*/ta/man/translate/figs-idiom | ἄχρι & τῆς σήμερον ἡμέρας | 1 | Here, the phrase **until the present day** refers to all the time before and including the **present day**, which is the time when Paul wrote this letter. If it would be helpful in your language, you could use a word or phrase that refers to a period of time that includes the past and the present. Alternate translation: “up to the present” or “in the past and in the present” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 371 | 3:14 | w68p | rc://*/ta/man/translate/figs-metaphor | τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον | 1 | Here Paul speaks as if a **veil** kept people from understanding the **old covenant** when it is “read,” and this veil is not **lifted**. He speaks in this way to identify the inability of people to understand the **old covenant** with how Moses’ kept the Israelites from looking at his face with a **veil**. Just as the **veil** kept them from seeing the glory on his face, so a **veil** keeps people from understanding **the reading of the old covenant**. Since Paul uses this figure of speech to connect what he is saying with what he has said about Moses, you should preserve the metaphor or express the idea with a simile. Alternate translation: “their lack of understanding is a like a veil that remains at the reading of the old covenant, not being lifted” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 372 | 3:14 | wcbv | rc://*/ta/man/translate/figs-infostructure | τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον | 1 | Here, the phrase **not being lifted** could: (1) explain how the veil **remains**. Alternate translation: “the same veil remains at the reading of the old covenant, and it is not lifted” (2) go with **remains** and explain what **remains**. Alternate translation: “the same veil remains not having been lifted at the reading of the old covenant” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 373 | 3:14 | wymg | rc://*/ta/man/translate/figs-explicit | τὸ αὐτὸ κάλυμμα | 1 | Here, the phrase **same veil** could refer to: (1) the veil that Moses wore (see [3:13](../03/13.md)). Alternate translation: “the veil that Moses wore” (2) the veil that **hardened** their **minds**. Alternate translation: “the veil that hardened their minds” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 374 | 3:14 | gg2d | rc://*/ta/man/translate/figs-possession | ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης | 1 | Here Paul uses the possessive form to refer to a person **reading** the **old covenant**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “when the old covenant is read” or “when they read the old covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 375 | 3:14 | orvo | rc://*/ta/man/translate/figs-metonymy | τῆς παλαιᾶς διαθήκης | 1 | Here, the phrase **old covenant** refers to the words that contain or describe **the old covenant**. If it would be helpful in your language, you could refer directly to these words. Alternate translation: “of the message about the old covenant” or “of the words that describe the old covenant” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 376 | 3:14 | gl8l | rc://*/ta/man/translate/figs-activepassive | μὴ ἀνακαλυπτόμενον | 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 would do the action, Paul implies that “God” would do it. Alternate translation: “God not lifting it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 377 | 3:14 | vygf | rc://*/ta/man/translate/grammar-connect-logic-result | ὅτι | 1 | Here, the word **because** could indicate why: (1) the **veil** is not “lifted.” Alternate translation: “and it is not lifted because” (2) the **veil remains**. Alternate translation: “and the veil remains because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 378 | 3:14 | m7lk | rc://*/ta/man/translate/figs-metaphor | ἐν Χριστῷ | 1 | Here 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 and how the **veil** is “lifted.” If it would be helpful in your language, you could use a phrase that indicates that being united to Christ leads to the “lifting” of the **veil**. Alternate translation: “only when a person is united to Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 379 | 3:14 | r1lt | rc://*/ta/man/translate/figs-explicit | καταργεῖται | 1 | Here, the phrase **fading away** is the same phrase that Paul used to describe how the “glory” was “fading” from Moses’ face (see [3:13](../03/13.md)). What Paul means is that the **veil** disappears or is removed **in Christ**. If possible, use a word or phrase that reminds your readers of how you translated “fading” in [3:13](../03/13.md). Alternate translation: “is it being abolished” or “is it disappearing” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 380 | 3:14 | rhid | rc://*/ta/man/translate/writing-pronouns | καταργεῖται | 1 | Here, the word **it** could refer to: (1) the **veil**. Alternate translation: “is this veil fading away” (2) the **old covenant**. Alternate translation: “is this covenant fading away” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 381 | 3:15 | cv2j | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλ’ | 1 | Here, the word **But** introduces a contrast with what Paul said in the previous verse about the veil “fading away” in Christ ([3:14](../03/14.md)). What Paul says in the rest of the verse repeats many of the ideas from the first parts of [3:14](../03/14.md). Consider whether a contrast word or a connecting word expresses the idea most clearly. Alternate translation: “However,” or “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 382 | 3:15 | rjh5 | rc://*/ta/man/translate/figs-idiom | ἕως σήμερον | 1 | Here the phrase **until today** refers to all the time before and including the present day, which is the time when Paul wrote this letter. If it would be helpful in your language, you could use a word or phrase that refers to a period of time that includes the past and the present. See how you translated the similar phrase “until the present day” in [3:14](../03/14.md). Alternate translation: “up to the present” or “in the past and in the present” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 383 | 3:15 | t3dl | rc://*/ta/man/translate/figs-metonymy | ἀναγινώσκηται Μωϋσῆς | 1 | Here, the word **Moses** could refer to: (1) the first five books of the Old Testament, often called “the Law” or the “Pentateuch.” Alternate translation: “the Law is read” or “the first parts of the Old Testament are read” (2) the entire Old Testament. Alternate translation: “the Scriptures are read” or “the Old Testament is read” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 384 | 3:15 | ip29 | rc://*/ta/man/translate/figs-activepassive | ἀναγινώσκηται Μωϋσῆς | 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, you could use a vague or indefinite subject. Alternate translation: “someone reads Moses” or “they hear someone read Moses” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 385 | 3:15 | bb5u | rc://*/ta/man/translate/figs-metaphor | κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται | 1 | Here Paul continues to refer to a **veil** that keeps people from understanding the Scriptures. Express the metaphor as you did in [3:14](../03/14.md). Alternate translation: “their lack of understanding is like a veil that lies over their heart” or “they do not understand, as if a veil lies over their heart” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 386 | 3:15 | gwp9 | rc://*/ta/man/translate/figs-metonymy | ἐπὶ τὴν καρδίαν αὐτῶν | 1 | In Paul’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “over their mind” or “over their understanding” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 387 | 3:15 | z5zh | rc://*/ta/man/translate/grammar-collectivenouns | τὴν καρδίαν αὐτῶν | 1 | Here the author is speaking of “hearts” in general, not of one particular **heart**. If it would be helpful in your language, you could use a form that refers to “hearts” in general. Alternate translation: “their hearts” or “each of their hearts” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 388 | 3:15 | lmu6 | rc://*/ta/man/translate/writing-pronouns | τὴν καρδίαν αὐτῶν | 1 | Here, the word **their** could refer to: (1) anyone who hears the reading of **Moses** without being “in Christ.” Alternate translation: “the hearts of those who listen” (2) the same people that “their” referred to in [3:14](../03/14.md): the Israelites. Alternate translation: “the Israelites’ heart” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 389 | 3:16 | k2dr | rc://*/ta/man/translate/figs-metaphor | ἐπιστρέψῃ πρὸς Κύριον | 1 | Here, the phrase **turn to the Lord** refers to a how people stop doing whatever they want and instead begin to trust and obey God. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “one begins to serve the Lord” or “one begins to believe in the Lord” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 390 | 3:16 | aqna | rc://*/ta/man/translate/writing-pronouns | ἐπιστρέψῃ | 1 | Here, the word **one** refers to any person who does the “turning.” If it would be helpful in your language, you could use a word or phrase that refers to any person. Alternate translation: “anyone might turn” or “any person might turn” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 391 | 3:16 | wawh | rc://*/ta/man/translate/figs-explicit | Κύριον | 1 | Here, the word **Lord** could refer to: (1) God generally. Alternate translation: “God the Lord” (2) Jesus the Messiah. Alternate translation: “the Lord Christ” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 392 | 3:16 | mibm | rc://*/ta/man/translate/figs-metaphor | περιαιρεῖται τὸ κάλυμμα | 1 | Here Paul continues to refer to a **veil** that keeps people from understanding the Scriptures. Express the metaphor as you did in [3:14–15](../03/14.md). Alternate translation: “the lack of understanding that is like a veil is taken away” or “one understands, as if the veil was taken away” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 393 | 3:16 | w1y2 | rc://*/ta/man/translate/figs-activepassive | περιαιρεῖται τὸ κάλυμμα | 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 veil disappears” or “God takes away the veil” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 394 | 3:17 | lrxy | 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,” or “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 395 | 3:17 | ulmp | rc://*/ta/man/translate/figs-explicit | ὁ & Κύριος & Κυρίου | 1 | Here, just as in [3:16](../03/16.md), the word **Lord** could refer to God generally or to Jesus specifically. Express the idea the same you did in [3:16](../03/16.md). Alternate translation: “God the Lord … of God the Lord is” or “the Lord Jesus … of the Lord Jesus is” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 396 | 3:17 | erpi | rc://*/ta/man/translate/figs-explicit | τὸ Πνεῦμά & τὸ Πνεῦμα Κυρίου | 1 | Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “God’s Spirit … that Spirit of the Lord is” (2) what is “spiritual” as opposed to what is written or fleshly. Alternate translation: “the spirit … the spirit of the Lord is” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 397 | 3:17 | f2o7 | ὁ & Κύριος τὸ Πνεῦμά ἐστιν | 1 | Here Paul could mean that: (1) the “Lord” mentioned in [3:16](../03/16.md) is the Holy **Spirit**. Alternate translation: “the Lord of whom I speak is the Holy Spirit” (2) believers encounter God the **Lord** as the Holy **Spirit**. Alternate translation: “the Lord is experienced as the Holy Spirit” (3) the **Lord** is “spiritual.” Alternate translation: “the Lord is a spirit” | ||
| 398 | 3:17 | sp81 | rc://*/ta/man/translate/figs-metaphor | οὗ & τὸ Πνεῦμα Κυρίου, ἐλευθερία | 1 | Here Paul speaks of the **Spirit** being in a place, and so **freedom** also is in that place. Here speaks in this way to connect the **Spirit** and **freedom**. He means that whoever has the **Spirit** also has **freedom**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “whoever has the Spirit of the Lord also has freedom” or “the Spirit of the Lord gives freedom” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 399 | 3:17 | b016 | rc://*/ta/man/translate/figs-possession | τὸ Πνεῦμα Κυρίου | 1 | Here Paul uses the possessive form to describe **the Spirit** as belonging to or part of the **Lord**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the Spirit who is the Lord is” or “the Spirit who belongs to the Lord is” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 400 | 3:17 | uoss | rc://*/ta/man/translate/figs-abstractnouns | ἐλευθερία | 1 | If your language does not use an abstract noun for the idea behind **freedom**, you could express the idea by using an adjective such as “free.” Alternate translation: “people are free” or “you are free” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 401 | 3:17 | ao12 | rc://*/ta/man/translate/figs-explicit | ἐλευθερία | 1 | Here Paul does not give any details about what people experience **freedom** from or for. If possible, you also should not make these ideas explicit. However, if you must express more information about the **freedom**, it could be **freedom** (1) from the veil. Alternate translation: “there is freedom from the veil” (2) from the condemnation of the old covenant and its law. Alternate translation: “there is freedom from condemnation” (3) from the old covenant and its law. Alternate translation: “there is freedom from the old covenant” (4) to preach the gospel. Alternate translation: “there is freedom to proclaim the good news” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 402 | 3:18 | r6rx | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **Now** introduces a development of the ideas from the previous section. In this case, Paul is concluding his discussion about Moses and the veil in [3:12–17](../03/12.md). If it would be helpful in your language, you could use a word or phrase that introduces a final development, or you could leave **Now** untranslated. Alternate translation: “In the end,” or “Finally,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 403 | 3:18 | l3xw | rc://*/ta/man/translate/figs-metaphor | ἀνακεκαλυμμένῳ προσώπῳ, τὴν δόξαν Κυρίου κατοπτριζόμενοι | 1 | Here the author speaks as if believers do not have a “veil” over their “faces” and can thus “reflect” God’s **glory**. Since the veiling language is an important part of what Paul is saying, you should preserve the figure of speech or express the idea by using a simile. Paul is indicating a contrast that could be: (1) with Moses, who had to veil the glory on his face. Unlike him, believers do not need to veil their faces. Alternate translation: “revealing the glory of the Lord like those who have unveiled faces” (2) the Israelites, who could not look directly at the glory of God. Unlike them, believers can see God’s glory directly without a “veil.” Alternate translation: “seeing the glory of the Lord, unlike those who could only see a veil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 404 | 3:18 | ui8y | rc://*/ta/man/translate/translate-unknown | κατοπτριζόμενοι | 1 | Here, the word translated **reflecting** could refer to: (1) acting as a mirror that “reflects” an image. Alternate translation: “mirroring” (2) seeing something that is “reflected” in a mirror. Alternate translation: “seeing in a mirror” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 405 | 3:18 | mdu9 | rc://*/ta/man/translate/figs-abstractnouns | τὴν δόξαν Κυρίου | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “great” or “glorious.” Alternate translation: “how great the Lord is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 406 | 3:18 | brpu | rc://*/ta/man/translate/figs-explicit | Κυρίου | 1 | Here, just as in [3:16–17](../03/16.md), the word **Lord** could refer to God generally or to Jesus specifically. Express the idea the same way you did in those verses. Alternate translation: “of God the Lord” or “of the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 407 | 3:18 | rc9x | rc://*/ta/man/translate/figs-activepassive | μεταμορφούμεθα | 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: “are those whom God is transforming into” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 408 | 3:18 | cq3i | rc://*/ta/man/translate/figs-explicit | τὴν αὐτὴν εἰκόνα | 1 | Here, the phrase **the same image** refers to the **image** that belongs to the **Lord**. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “into his image” or “the that image” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 409 | 3:18 | g0ku | rc://*/ta/man/translate/figs-abstractnouns | τὴν αὐτὴν εἰκόνα & ἀπὸ δόξης εἰς δόξαν | 1 | If your language does not use abstract nouns for the ideas behind **image** and **glory**, you could express the idea by using a verb such as “reflect” and an adjective such as “glorious” or “great.” Alternate translation: “people who reflect the Lord from what is glorious to what is glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 410 | 3:18 | bx5b | rc://*/ta/man/translate/figs-idiom | ἀπὸ δόξης εἰς δόξαν | 1 | Here Paul uses the words **from** and **to** with the same word, much like he did in [2:16](../02/16.md). He could be using this form because: (1) **from** indicates the source of the transformation, and **to** indicates the effects of the transformation. Alternate translation: “by someone who has glory so that we also have glory” (2) **from** and **to** together emphasize that the transformation is characterized completely by **glory**. Alternate translation: “with great glory” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 411 | 3:18 | mw3v | καθάπερ ἀπὸ | 1 | Here, the phrase **just as from** indicates the source of the transformation. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “and this is from” or “even as it is accomplished by” | ||
| 412 | 3:18 | wlp1 | Κυρίου, Πνεύματος | 1 | Here, Paul could be using this phrase to: (1) identify the **Lord** as the **Spirit**, just as he did in [3:17](../03/17.md). Just as in that verse, he could mean that the **Lord** is the **Spirit**, or he could mean that the **Lord** is experienced as the **Spirit**. Alternate translation: “the Lord, that is, the Spirit” or “the Lord, whom we experience as the Spirit” (2) name the Holy Spirit as “the Spirit of the Lord,” as he did in [3:17](../03/17.md). Alternate translation: “the Spirit of the Lord” (3) refer to the **Lord** to whom the **Spirit** belongs or who sends the **Spirit**. Alternate translation: “the Lord of the Spirit” | ||
| 413 | 3:18 | mmdd | rc://*/ta/man/translate/figs-explicit | Πνεύματος | 1 | Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “God’s Spirit” (2) what is “spiritual” as opposed to what is written or fleshly. Alternate translation: “who is spiritual” or “who is a spirit” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 414 | 4:intro | rx1c | 0 | # 2 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n\n## Special Concepts in this Chapter\n\n### Life and death\n\nIn [4:7–14](../04/07.md), Paul refers to life, death, and resurrection. When he refers to how he and those with him experience “death” or “dying,” he is referring to how they suffer and experience things related to death. When he refers to how he and those with him experience “life” or being “raised,” he is most likely referring to how God will resurrect them. He could also be referring to how God delivers them from “death” when they suffer or are persecuted. Consider what forms you could use to refer to experiences related to death and resurrection. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [4:3–6](../04/03.md), Paul describes a lack of understanding and belief in the gospel as “veiling,” “blinding,” and “darkness.” He describes understanding and belief in the gospel as “shining” and “light.” These figures of speech compare believing and understanding to seeing. If possible, preserve these figures of speech, but you could express the ideas in plain language if necessary. (See: [[rc://*/tw/dict/bible/other/light]] and [[rc://*/tw/dict/bible/other/darkness]])\n\n### “Outer” and “inner” man\n\nIn [4:16](../04/16.md), Paul refers to two different parts of himself and those with him: their “inner man” and their “outer man.” The “inner” and the “outer” are probably not directly related to the spiritual and physical parts of people. Rather, the “inner” is connected to what is “not seen,” and the “outer” is connected to what is “seen” (see [4:18](../04/18.md)). Consider what form you can use to refer to the parts of a person that people can observe and the parts of a person that they cannot observe. Make sure that your translation does not simply distinguish between the skin and what is under the skin. It is more important to use words that suggest that what people observe is not always what is really true about a person. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses these words, he does not include the Corinthians unless a note specifies otherwise. He could be referring to: (1) himself and those who preach the gospel with him. (2) just himself. It is recommended that you follow the first option, but both are possible. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The contrasts in [4:8–12](../04/08.md).\n\nIn these verses, Paul contrasts bad things that happen to him and those with him with good things that happen to them. Paul wrote these verses as one long sentence with short clauses because this was a powerful form in his culture. Consider using a form that is powerful in your culture. The UST expresses the idea with many short sentences because this is one kind of powerful form in English. | |||
| 415 | 4:1 | lyi4 | rc://*/ta/man/translate/grammar-connect-logic-result | διὰ τοῦτο | 1 | # Connecting Statement:\n\nHere, the word **Therefore** introduces a conclusion based on what Paul has said, particularly what he said in [3:4–18](../03/04.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion based on what has been said. Alternate translation: “So then” or “Because of that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 416 | 4:1 | ln4n | rc://*/ta/man/translate/grammar-connect-logic-result | ἔχοντες | 1 | Here, the word having introduces a reason why Paul and those with him **do not become discouraged**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 417 | 4:1 | uoxl | rc://*/ta/man/translate/figs-abstractnouns | ἔχοντες τὴν διακονίαν ταύτην | 1 | If your language does not use an abstract noun for the idea behind **ministry**, you could express the idea by using a verb such as “minister.” Alternate translation: “being able to minister in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 418 | 4:1 | h1ud | rc://*/ta/man/translate/figs-explicit | καθὼς ἠλεήθημεν | 1 | Here, this phrase could indicate: (1) the way that Paul and those with him received the **ministry**. Alternate translation: “which we received by God’s mercy” (2) what led to Paul and those with him receiving the ministry, which was their conversions. Alternate translation: “which we received after God had mercy on us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 419 | 4:1 | que0 | rc://*/ta/man/translate/figs-abstractnouns | ἠλεήθημεν | 1 | If your language does not use an abstract noun for the idea behind **mercy**, you could express the idea by using an adjective such as “merciful” or an adverb such as “mercifully.” Alternate translation: “God acted mercifully toward us” or “God was merciful to us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 420 | 4:1 | ix7n | rc://*/ta/man/translate/translate-unknown | οὐκ ἐνκακοῦμεν | 1 | Here, the word **discouraged** could refer to: (1) losing motivation and confidence. Alternate translation: “we do not lose hope” (2) becoming tired or exhausted. Alternate translation: “we do not become tired” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 421 | 4:2 | yp4g | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλὰ | 1 | Here, the word **Instead** introduces a contrast with “becoming discouraged” in the previous verse ([4:1](../04/01.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Instead of that” or “On the other hand” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 422 | 4:2 | z4c2 | rc://*/ta/man/translate/figs-explicit | τὰ κρυπτὰ τῆς αἰσχύνης | 1 | Here, the phrase **shameful hidden things** could refer to: (1) things that people “hide” because they are **shameful**. Alternate translation: “the shameful things that people hide” (2) things that are both **hidden** and **shameful**. Alternate translation: “anything that is shameful and hidden” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 423 | 4:2 | ey75 | rc://*/ta/man/translate/figs-metaphor | μὴ περιπατοῦντες | 1 | Paul speaks of behavior in life as if it were **walking in** something. If it would be helpful in your language, you could express the idea with a comparable metaphor or with plain language. Alternate translation: “not acting” or “not behaving” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 424 | 4:2 | vvzc | rc://*/ta/man/translate/figs-abstractnouns | ἐν πανουργίᾳ | 1 | If your language does not use an abstract noun for the idea behind **craftiness**, you could express the idea by using an adjective such as “crafty” or an adverb such as “craftily.” Alternate translation: “craftily” or “in a crafty way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 425 | 4:2 | lzn0 | rc://*/ta/man/translate/translate-unknown | δολοῦντες | 1 | Here, the word **distorting** refers to changing something so that it is different than how it started. In this case, Paul is referring to changing **the word of God** so that it is not purely what God said. If it would be helpful in your language, you could use a word or phrase that refers to changing something or making it less pure. Alternate translation: “perverting” or “altering” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 426 | 4:2 | gcqm | rc://*/ta/man/translate/figs-possession | τὸν λόγον τοῦ Θεοῦ | 1 | Here Paul uses the possessive form to describe a **word** that comes from **God**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the word that comes from God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 427 | 4:2 | gp3g | 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]]) | |
| 428 | 4:2 | mrri | rc://*/ta/man/translate/figs-possession | τῇ φανερώσει τῆς ἀληθείας | 1 | Here Paul uses the possessive form to describe a **manifestation** that reveals **the truth**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “by revealing the truth” or “by making the truth known** (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 429 | 4:2 | e7y7 | rc://*/ta/man/translate/figs-abstractnouns | τῇ φανερώσει τῆς ἀληθείας | 1 | If your language does not use abstract nouns for the ideas behind **manifestation** and **truth**, you could express the ideas by using a verb such as “reveal” and an adjective such as “true.” Alternate translation: “by revealing what is true” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 430 | 4:2 | rqin | rc://*/ta/man/translate/translate-unknown | συνιστάνοντες ἑαυτοὺς | 1 | Here, phrase **commend ourselves** refers to the practice of stating why one should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. See you how you translated the similar phrase in [3:1](../03/01.md). Alternate translation: “speaking favorably of ourselves” or “vouching for ourselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 431 | 4:2 | aj24 | rc://*/ta/man/translate/figs-gendernotations | ἀνθρώπων | 1 | Although the word **man’s** is masculine, Paul is using it to refer to any person, either man or woman. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “person’s” or “to man’s and woman’s” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 432 | 4:2 | f6n1 | rc://*/ta/man/translate/figs-metaphor | ἐνώπιον τοῦ Θεοῦ | 1 | Here, Paul refers to being **before God** to indicate a close connection to God. The phrase could indicate that: (1) God testifies or bears witness to Paul and those with him. Alternate translation: “with God testifying about us” (2) people can recognize that Paul preaches the gospel only when they are **before God** or in God’s presence. Alternate translation: “that is in God’s presence” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 433 | 4:3 | lu2h | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** introduces a development from what Paul said in the previous verse ([4:2](../04/02.md)). In this verse, he explains that, although they reveal “the truth,” it may be **veiled** to some people. If it would be helpful in your language, you could use a word or phrase that introduces this kind of development. Alternate translation: “Now” or “However,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 434 | 4:3 | m82q | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ & καὶ | 1 | Here Paul could be using **even if** to introduce: (1) something that he thinks really is true. Alternate translation: “even though” (2) something that he thinks might be true. Alternate translation: “supposing that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 435 | 4:3 | mti5 | rc://*/ta/man/translate/figs-metaphor | ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον | 1 | Here Paul again uses the language of “veiling,” just as he did in [3:12–18](../03/12.md). A **gospel** that **is veiled** is one that people do not understand or believe in. If possible, express the idea the same way you did in [3:12–18](../03/12.md). Alternate translation: “it is as if a veil hides our gospel, this happens to the ones perishing” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 436 | 4:3 | hz2f | rc://*/ta/man/translate/figs-activepassive | εἰ & ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν & ἐστὶν κεκαλυμμένον | 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 possible, avoid stating who does the “veiling” and instead refer to how a “veil” hides the **gospel**. Alternate translation: “if a veil covers our gospel, this happens for” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 437 | 4:3 | e5yu | 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.” See how you translated the similar phrase in [2:15](../02/15.md). Alternate translation: “the ones on the path to destruction” or “the ones who are not being saved” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 438 | 4:4 | m71d | rc://*/ta/man/translate/figs-explicit | ὁ θεὸς τοῦ αἰῶνος τούτου | 1 | Here, the phrase **the god of this age** refers to Satan, or the devil. Paul describes him in this way because God has allowed Satan to have some control or power in **this age**, which refers to the world as it is right now. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “the god of this age, Satan,” or “the devil, who rules over this age” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 439 | 4:4 | ptb6 | rc://*/ta/man/translate/figs-possession | ὁ θεὸς τοῦ αἰῶνος τούτου | 1 | Here Paul uses the possessive form to describe a **god** who rules over or controls **this age**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the god who controls this age” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 440 | 4:4 | r6pz | rc://*/ta/man/translate/figs-metaphor | ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ | 1 | Here Paul speaks as if **minds** were eyes that could be **blinded** or that could see **light**. If **minds** are **blinded**, they cannot understand something. If **minds** can see **light**, they can understand something. If it would be helpful in your language, you could use simile or express the idea plainly. Alternate translation: “has made the minds of the unbelievers to be like blind eyes, so that they do not understand the gospel of the glory of Christ … just like blind eyes cannot see light” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 441 | 4:4 | squ9 | rc://*/ta/man/translate/grammar-connect-logic-result | ἀπίστων, εἰς τὸ | 1 | Here, the phrase **so that** could introduce: (1) the result of **the god of this age** blinding people’s minds. Alternate translation: “of the unbelievers, with the result that” (2) the purpose of **the god of this age** blinding people’s minds. Alternate translation: “ of the unbelievers in order that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 442 | 4:4 | j1vz | rc://*/ta/man/translate/figs-possession | τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ | 1 | Here the author uses the possessive form multiple times in a row. What he means is that the **light** either is or comes from the **gospel**, and the **gospel** is about the **glory of Christ**. In this last phrase, **glory** describes what **Christ** is like. If it would be helpful in your language, you could express the idea in a more natural form. Alternate translation: “the light, which is the gospel about the glorious Christ” or “the light that comes from the gospel concerning how glorious Christ is” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 443 | 4:4 | hj21 | rc://*/ta/man/translate/figs-abstractnouns | τῆς δόξης τοῦ Χριστοῦ | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “great.” Alternate translation: “of the great Christ” or “Christ, the glorious one,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 444 | 4:4 | fmaq | rc://*/ta/man/translate/figs-abstractnouns | ὅς ἐστιν εἰκὼν τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for the idea behind **image**, you could express the idea by using a verb such as “reflect” or “represent.” Alternate translation: “who reflects God” or “who represents God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 445 | 4:4 | tx9h | rc://*/ta/man/translate/figs-possession | εἰκὼν τοῦ Θεοῦ | 1 | Here Paul uses the possessive form to describe how **Christ** functions as the **image** that shows what **God** is like. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the image that shows what God is like” or “the image that reflects God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 446 | 4:5 | nvg2 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a further explanation of what Paul said about “the gospel of the glory of Christ” in [4:4](../04/04.md). If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “As you can see,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 447 | 4:5 | ddw1 | rc://*/ta/man/translate/figs-ellipsis | ἀλλὰ Ἰησοῦν Χριστὸν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν | 1 | These two clauses leave out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the verse. Alternate translation: “but we proclaim the Lord Christ Jesus, and we proclaim ourselves as your servants” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 448 | 4:5 | xvs8 | Ἰησοῦν Χριστὸν Κύριον | 1 | Here, the phrase **Lord Christ Jesus** could: (1) give a title or name for Jesus. Alternate translation: “the Lord, who is Christ Jesus” (2) state that **Christ Jesus** is the **Lord**. Alternate translation: “Christ Jesus as Lord” | ||
| 449 | 4:5 | t8du | rc://*/ta/man/translate/figs-explicit | διὰ Ἰησοῦν | 1 | Here Paul could be indicating that he and those with him are **servants** because of: (1) who Jesus is. Alternate translation: “because of who Jesus is” (2) what Jesus has done. Alternate translation: “because of what Jesus has done” (3) what Jesus wants Paul and those with him to do. Alternate translation: “because that is what Jesus wants” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 450 | 4:6 | nbpt | rc://*/ta/man/translate/grammar-connect-logic-result | ὅτι | 1 | Here, the word **For** introduces the reason why Paul and those with him “do not proclaim” themselves but rather Jesus. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis. Alternate translation: “That is because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 451 | 4:6 | fy6h | rc://*/ta/man/translate/writing-quotations | ὁ Θεὸς ὁ εἰπών | 1 | Here Paul introduces something that God **said**. The quotation is not directly from the Old Testament. Rather Paul is probably paraphrasing [Genesis 1:3](../gen/01/03.md), and he may also be referring to [Isaiah 9:2](../isa/09/02.md). Introduce the quotation as something that God said. If it would be helpful in your language, you could include a footnote that refers to the passages that Paul may be paraphrasing. Alternate translation: “God is the one who spoke” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 452 | 4:6 | rw5z | rc://*/ta/man/translate/figs-quotations | εἰπών, ἐκ σκότους φῶς λάμψει | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “who said that from darkness a light will shine” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 453 | 4:6 | mukf | rc://*/ta/man/translate/figs-abstractnouns | ἐκ σκότους | 1 | If your language does not use an abstract noun for the idea behind **darkness**, you could express the idea by using an adjective such as “dark.” Alternate translation: “In a dark place” or “From what is dark” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 454 | 4:6 | d5x7 | rc://*/ta/man/translate/figs-metaphor | ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν, πρὸς φωτισμὸν τῆς γνώσεως | 1 | Here Paul continues the light metaphor from [4:4](../04/04.md). When God **shined** in their **hearts**, that means that he caused them to understand. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “who caused us to understand, just as if he illuminated our hearts, the knowledge” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 455 | 4:6 | bj1j | rc://*/ta/man/translate/figs-metonymy | ἐν ταῖς καρδίαις ἡμῶν | 1 | In the Paul’s culture, **hearts** are the places where humans think and plan. What Paul means is that God has **shined** on their thoughts or on what they think. 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: “in our minds” or “in our thoughts” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 456 | 4:6 | m6rf | rc://*/ta/man/translate/figs-exclusive | ταῖς καρδίαις ἡμῶν | 1 | Here, the word **our** could refer to: (1) just Paul and those with him. Paul is focusing on himself and those with him, but he does not mean to exclude the Corinthians entirely. Alternate translation: “the hearts of us who preach the gospel” (2) Paul and everyone who believes, including the Corinthians. Alternate translation: “the hearts of us who believe” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 457 | 4:6 | fkq3 | rc://*/ta/man/translate/figs-possession | φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ | 1 | Here Paul uses the possessive form multiple times in a row. What he means is that the **illumination** either is or comes from the **knowledge**, and the **knowledge** is about the **glory of God**. In this last phrase, **glory** describes what **God** is like. If it would be helpful in your language, you could express the idea in a more natural form. See how you translated the similar construction in [4:4](../04/04.md). Alternate translation: “the illumination, which is the knowledge about the glorious God” or “the illumination that comes from the knowledge concerning how glorious God is” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 458 | 4:6 | mpg9 | rc://*/ta/man/translate/figs-abstractnouns | πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ | 1 | If your language does not use abstract nouns for the ideas behind **illumination**, **knowledge**, and **glory**, you could express the ideas by using verbs such as “illumine” and “know” and an adjective such as “great” or “glorious.” Alternate translation: “to illumine us so that we can know the great God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 459 | 4:6 | p736 | rc://*/ta/man/translate/figs-explicit | ἐν προσώπῳ Ἰησοῦ Χριστοῦ | 1 | Here, the **glory** that is **in {face} of Jesus Christ** contrasts with the glory that faded on Moses’ face (see [3:7](../03/07.md)). What Paul means is that Jesus reveals or shows what God is like, particularly how glorious he is. If possible, use words that remind your readers of what Paul said about Moses in [3:7](../03/07.md). If it is necessary, you could use a simile or express the idea plainly. Alternate translation: “that Jesus Christ reveals as if it shone on his face” or “that Jesus Christ shows to us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 460 | 4:7 | xe5i | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Here, the word **But** contrasts the “glory of God” from the previous verse with how Paul and those with him are **clay jars**. If it would be helpful in your language, you could use a word or phrase that introduces a contrast, or you could leave **But** untranslated. Alternate translation: “However,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 461 | 4:7 | xx2c | rc://*/ta/man/translate/figs-metaphor | ἔχομεν & τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν | 1 | Here Paul speaks of the knowledge about God’s glory as if it were a **treasure**, that is, something that is very valuable. He speaks of himself and those who proclaim the gospel as if they were **clay jars**, which are not valuable and can break easily. He speaks in this way to contrast how valuable and long-lasting the gospel is (**the treasure**) with how worthless and weak he and those who preach the gospel with him are in comparison (**clay jars**). If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “we have these riches in disposable containers” or “we have this valuable gospel as weak and worthless people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 462 | 4:7 | yzd7 | rc://*/ta/man/translate/writing-pronouns | τὸν θησαυρὸν τοῦτον | 1 | Here, the word **this** identifies the **treasure** as “the knowledge of the glory of God in the face of Jesus Christ” (see [4:6](../04/06.md)). If it would be helpful in your language, you could make explicit what **this** refers to. Alternate translation: “the treasure of the knowledge of the glory of God” or “that treasure” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 463 | 4:7 | nz0r | rc://*/ta/man/translate/translate-unknown | ὀστρακίνοις σκεύεσιν | 1 | Here, the word **jars** refers to any type of container that is meant to hold something else. The word **clay** refers to dirt or mud, which was used to make inexpensive and fragile containers. If it would be helpful in your language, you could use words that refer to containers made out of cheap and weak material. Alternate translation: “inexpensive containers” or “fragile and cheap vessels” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 464 | 4:7 | i1rs | rc://*/ta/man/translate/figs-possession | ἡ ὑπερβολὴ τῆς δυνάμεως | 1 | Here Paul uses the possessive form to characterize the **power** as something with **surpassing greatness**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the surpassing greatness that characterizes the power” or “the surpassingly great power” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 465 | 4:7 | u16o | rc://*/ta/man/translate/figs-abstractnouns | ἡ ὑπερβολὴ τῆς δυνάμεως | 1 | If your language does not use abstract nouns for the ideas behind **greatness** and **power**, you could express the ideas by using adjectives such as “great” and “powerful.” Alternate translation: “how surpassingly great and powerful these things are” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 466 | 4:8 | ga9z | rc://*/ta/man/translate/figs-activepassive | ἐν παντὶ θλιβόμενοι, ἀλλ’ οὐ στενοχωρούμενοι; ἀπορούμενοι | 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 actions, you could use vague or indefinite subjects. Alternate translation: “in every side someone pressing us in, but not crushing us; feeling perplexed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 467 | 4:8 | wqg9 | rc://*/ta/man/translate/figs-infostructure | ἐν παντὶ θλιβόμενοι | 1 | Here, the phrase **in every {side}** could go with: (1) all the statements in this verse and the following verse. Alternate translation: “in every situation experiencing these things: being pressed in” (2) just the first statement about **being pressed in, but not being crushed**. Alternate translation: “being pressed in on every side” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 468 | 4:8 | vhjn | rc://*/ta/man/translate/figs-explicit | ἐν παντὶ | 1 | Here, the word **every** indicates that what Paul is about to describe happens often or in many situations. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in every situation” or “at many times” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 469 | 4:8 | fi9c | rc://*/ta/man/translate/figs-metaphor | θλιβόμενοι, ἀλλ’ οὐ στενοχωρούμενοι | 1 | Here Paul speaks as if he and those with him were physically being **pressed in** by other people but not **being crushed** by them. He speaks in this way to indicate that other people are making his life difficult or trying to hurt him, but they are not fully succeeding. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “being pushed, but not being knocked over” or “being mistreated, but not being harmed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 470 | 4:8 | i7id | rc://*/ta/man/translate/translate-unknown | ἀπορούμενοι, ἀλλ’ οὐκ ἐξαπορούμενοι | 1 | Here, the word **perplexed** refers to how someone is not sure what to do. The word **despairing** refers to giving up or refusing to do anything. If it would be helpful in your language, you could use words or phrases that express these ideas clearly. Alternate translation: “being unsure, but not losing hope” or “being confused, but not despondent” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 471 | 4:9 | bz8m | rc://*/ta/man/translate/figs-activepassive | διωκόμενοι, ἀλλ’ οὐκ ἐνκαταλειπόμενοι; καταβαλλόμενοι, ἀλλ’ οὐκ ἀπολλύμενοι | 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 actions, you could use vague or indefinite subjects for **persecuted** and **thrown down**, you indicate that God is the one who does not “forsake.” Alternate translation: “someone persecuting us, but God not forsaking us; someone throwing us down, but we not perishing” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 472 | 4:9 | uvq1 | rc://*/ta/man/translate/figs-metaphor | καταβαλλόμενοι | 1 | Here, Paul speaks as if people physically push him and those with him so that they fall down. By speaking in this way, he is referring to any time people act against or bully him and those with him, which may or may not be physical. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “being bullied” or “being attacked” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 473 | 4:9 | mz1m | rc://*/ta/man/translate/translate-unknown | οὐκ ἀπολλύμενοι | 1 | Here, the word **perishing** refers to being defeated or destroyed. Paul means that those who “throw” him and those with him down do not succeed in defeating or destroying them. If it would be helpful in your language, you could use a more natural construction. Alternate translation: “not being destroyed” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 474 | 4:10 | zt4b | rc://*/ta/man/translate/figs-metaphor | τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες | 1 | Here Paul speaks as if **the dying of Jesus** were an object that he and those with him could “carry around.” He could speak in this way to indicate that: (1) he experiences suffering and pain that are like the **dying of Jesus**. Alternate translation: “experiencing in the body dying that is like the dying of Jesus” (2) he and those with him proclaim the **dying of Jesus** both by what they say and what they do (**in the body**). Alternate translation: “proclaiming in the body the dying of Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 475 | 4:10 | ethc | rc://*/ta/man/translate/grammar-collectivenouns | τῷ σώματι & τῷ σώματι ἡμῶν | 1 | Here the author is speaking of their “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could use a form that refers to their “bodies” in general. Alternate translation: “the bodies … our bodies” or “each of our bodies … each of our bodies” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 476 | 4:10 | rnup | rc://*/ta/man/translate/figs-possession | τὴν νέκρωσιν τοῦ Ἰησοῦ | 1 | Here Paul uses the possessive form to describe the **dying** that **Jesus** experienced. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the death that Jesus experienced” or “how Jesus died” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 477 | 4:10 | l6f6 | rc://*/ta/man/translate/figs-explicit | καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ | 1 | Here, the “revelation” of **the life of Jesus** in **our body** could mean that: (1) the **life** that Jesus has will become the life that they too have. In other words, like Jesus resurrected, they too will resurrect. Alternate translation: “we too might experience in our body the new life that Jesus has” (2) they “reveal” the fact that Jesus is alive. In other words, by **carrying around** Jesus’ death, they also reveal his resurrection. Alternate translation: “we might reveal in our body the resurrection of Jesus” (3) they are delivered from the sufferings that they experience so that they have **life** from **Jesus**. Alternate translation: “we might experience life from Jesus when we are delivered from suffering in our body” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 478 | 4:10 | w3jc | rc://*/ta/man/translate/figs-activepassive | καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ | 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: “God might reveal in our body the life of Jesus also” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 479 | 4:10 | k10l | rc://*/ta/man/translate/figs-possession | ἡ ζωὴ τοῦ Ἰησοῦ | 1 | Here Paul uses the possessive form to describe **life** that could: (1) belong to **Jesus**. In other words, it is his resurrection life. Alternate translation: “the life that Jesus has” (2) come from **Jesus**. Alternate translation: “life from Jesus” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 480 | 4:10 | j23j | rc://*/ta/man/translate/figs-abstractnouns | ἡ ζωὴ τοῦ Ἰησοῦ | 1 | If your language does not use an abstract noun for the idea behind **life**, you could express the idea by using a verb such as “live.” Alternate translation: “how Jesus lives” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 481 | 4:11 | vivg | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **for** introduces a clarification of what Paul said in [4:10](../04/10.md). If it would be helpful in your language, you could use a word or phrase that introduces a clarification. Alternate translation: “in fact,” or “in other words,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 482 | 4:11 | l1xk | rc://*/ta/man/translate/figs-activepassive | ἀεὶ & ἡμεῖς, οἱ ζῶντες & παραδιδόμεθα | 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: “God is always handing us, being alive, over” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 483 | 4:11 | ggb5 | rc://*/ta/man/translate/grammar-connect-time-simultaneous | ἀεὶ & ἡμεῖς, οἱ ζῶντες & παραδιδόμεθα | 1 | Here, the phrase **being alive** identifies the situation in which the rest of Paul’s statement is true. If it would be helpful in your language, you could use words or phrases that makes this relationship clearer. Alternate translation: “we, during the time in which we are alive, are always being handed over” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 484 | 4:11 | ht74 | rc://*/ta/man/translate/figs-metaphor | ἀεὶ & εἰς θάνατον παραδιδόμεθα | 1 | Here Paul speaks as if he and those with him were objects that someone could “hand over” to **death**. He means that they are under the power of **death** or are experiencing things related to death, like suffering and hardship. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “are always experiencing what relates to death” or “are always under death’s power” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 485 | 4:11 | admc | rc://*/ta/man/translate/figs-abstractnouns | εἰς θάνατον | 1 | If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “so that we might die” or “to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 486 | 4:11 | wt5i | rc://*/ta/man/translate/figs-explicit | διὰ Ἰησοῦν | 1 | Here, the phrase **for the sake of Jesus** could indicate that Paul and those with him **are always being handed over to death**: (1) to serve **Jesus**. Alternate translation: “in order to serve Jesus” (2) because of **Jesus**, particularly because they preach about him. Alternate translation: “because of Jesus” or “because we proclaim Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 487 | 4:11 | d1wm | ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν | 1 | Here Paul uses words and ideas that are very similar to what he used in the second part of [4:10](../04/10.md). You should express the idea much like you did in that verse. | ||
| 488 | 4:11 | ww5r | rc://*/ta/man/translate/figs-activepassive | καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ | 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: “God might reveal also the life of Jesus” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 489 | 4:11 | r513 | rc://*/ta/man/translate/figs-abstractnouns | ἡ ζωὴ τοῦ Ἰησοῦ | 1 | If your language does not use an abstract noun for the idea behind **life**, you could express the idea by using a verb such as “live.” Alternate translation: “how Jesus lives” or “the fact that Jesus lives” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 490 | 4:11 | kucp | rc://*/ta/man/translate/translate-unknown | τῇ θνητῇ σαρκὶ ἡμῶν | 1 | Here, the phrase **mortal flesh** primarily refers to how people will die. Paul may be referring specifically to the physical part of people, but he may simply be referring to people in general. If it would be helpful in your language, you could use a word or phrase that describes people as those who will die. Alternate translation: “in us who will die” or “our mortal bodies” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 491 | 4:12 | dc7q | rc://*/ta/man/translate/grammar-connect-logic-result | ὥστε | 1 | Here, the phrase **So then** introduces a conclusion that is based on [4:7–11](../04/07.md). If it would be helpful in your language, you could use a word or phrase that introduces the conclusion to a section. Alternate translation: “Therefore” or “In the end” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 492 | 4:12 | q3il | rc://*/ta/man/translate/figs-personification | ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν | 1 | Here Paul speaks of **death** and **life** as if they were persons who could “work.” He means that he and those with experience things related to **death**, while the Corinthians experience things related to **life**. Alternate translation: “we experience death, but you experience life” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 493 | 4:12 | r5se | rc://*/ta/man/translate/figs-abstractnouns | ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν | 1 | If your language does not use abstract nouns for the ideas behind **death** and **life**, you could express the ideas by using verbs such as “die” and “live.” Alternate translation: “we are dying, but you are living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 494 | 4:12 | n7or | rc://*/ta/man/translate/figs-explicit | δὲ | 1 | Here Paul may be: (1) simply contrasting **death and **life**. Alternate translation: “but on the other hand,” (2) indicating that the **death** in them leads to the **life in you**. Alternate translation: “but so that” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 495 | 4:12 | tvne | rc://*/ta/man/translate/figs-ellipsis | ἡ & ζωὴ ἐν ὑμῖν | 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 verse. Alternate translation: “life works in you” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 496 | 4:12 | albz | rc://*/ta/man/translate/figs-explicit | ἡ & ζωὴ | 1 | Here, the word **life** could refer: (1) specifically to resurrection life, which the Corinthians will receive. Alternate translation: “eternal life” (2) generally to being alive and not experiencing suffering or dangerous things. Alternate translation: “the experience of life” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 497 | 4:13 | jqmm | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** could introduce: (1) a development or new idea. Alternate translation: “Further,” (2) a contrast with the “death” that works in them. Alternate translation: “On the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 498 | 4:13 | cckc | rc://*/ta/man/translate/grammar-connect-logic-result | ἔχοντες | 1 | Here, the word **having** introduces a reason or cause for why **we also believe** and **speak**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 499 | 4:13 | ret6 | rc://*/ta/man/translate/figs-possession | τὸ αὐτὸ πνεῦμα τῆς πίστεως | 1 | Here Paul uses the possessive to refer a **spirit** that could: (1) be characterized by **faith**. Alternate translation: “the same believing spirit” (2) give or cause **faith**. Alternate translation: “the same spirit that gives faith” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 500 | 4:13 | wrr3 | τὸ αὐτὸ πνεῦμα | 1 | Here, the word **spirit** could refer to: (1) a human spirit or attitude, which is characterized by faith. Alternate translation: “the same attitude” (2) the Holy Spirit, who gives **faith**. Alternate translation: “the same Holy Spirit” | ||
| 501 | 4:13 | ery0 | rc://*/ta/man/translate/figs-explicit | τὸ αὐτὸ πνεῦμα τῆς πίστεως | 1 | Here, the word **same** could indicate that: (1) this is the **same spirit** that the person who wrote the quotation had. Alternate translation: “the same spirit of the faith that the psalmist had,” (2) this is the **same spirit** that the Corinthians also have. Alternate translation: “the same spirit of the faith that you have,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 502 | 4:13 | qma7 | rc://*/ta/man/translate/figs-abstractnouns | τῆς πίστεως | 1 | If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “that believes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 503 | 4:13 | gzf4 | rc://*/ta/man/translate/figs-activepassive | τὸ γεγραμμένον | 1 | If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that the scripture or scripture author writes or speaks the words. Alternate translation: “what the psalmist wrote” or “to what the psalm says” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 504 | 4:13 | il5h | rc://*/ta/man/translate/writing-quotations | κατὰ τὸ γεγραμμένον | 1 | In Paul’s culture, **according to {what} has been written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see [Psalm 116:10](../psa/116/10.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from Psalms. Alternate translation: “as it can be read in the Old Testament,” or “as it says in the book of Psalms,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 505 | 4:13 | vshy | rc://*/ta/man/translate/figs-quotations | τὸ γεγραμμένον, ἐπίστευσα, διὸ ἐλάλησα; | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “how it was written that he believed; therefore he spoke,” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 506 | 4:14 | sfxb | rc://*/ta/man/translate/grammar-connect-logic-result | εἰδότες | 1 | Here, the word **knowing** introduces a reason for what Paul said that he and those with him do (see [4:13](../04/13.md)). If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since we know” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 507 | 4:14 | ruov | rc://*/ta/man/translate/writing-pronouns | ὁ ἐγείρας | 1 | Here, the word **one** refers to God the Father, who **raised Jesus**. If it would be helpful in your language, you could make explicit what the pronoun refers to. Alternate translation: “God who raised” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 508 | 4:14 | t2i8 | rc://*/ta/man/translate/figs-idiom | ὁ ἐγείρας τὸν Ἰησοῦν, καὶ ἡμᾶς & ἐγερεῖ | 1 | Paul uses the words **raised** and **raise** to refer to someone who had previously died coming back to life. If your language does not use these words to describe coming back to life, you can use a comparable idiom or express the idea plainly. Alternate translation: “the one having restored Jesus to life will also restore us to life” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 509 | 4:14 | zd0j | rc://*/ta/man/translate/figs-explicit | σὺν Ἰησοῦ | 1 | Here, the phrase **with Jesus** could indicate that the Paul and those with him will: (1) be where **Jesus** is. Alternate translation: “to be where Jesus is” (2) be resurrected as **Jesus** was. Alternate translation: “as he raised Jesus” (3) be joined with **Jesus**. Alternate translation: “together with Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 510 | 4:14 | zmzy | rc://*/ta/man/translate/translate-unknown | παραστήσει σὺν ὑμῖν | 1 | Here, the phrase **will present** refers to causing someone to stand in front of or beside someone else. Here, the idea is most likely that God causes Paul and those with him to stand before God and beside **you**. If it would be helpful in your language, you could express the idea more clearly. Alternate translation: “will set us before him next to you” or “will bring us together before him” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 511 | 4:15 | w37z | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces an explanation of what Paul has said in [4:7–14](../04/07.md). 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 “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 512 | 4:15 | v7sj | rc://*/ta/man/translate/figs-explicit | τὰ & πάντα δι’ ὑμᾶς | 1 | Here, the phrase **all these things** refers to everything that Paul and those with him do and experience as they preach the gospel, including their sufferings (see [4:7–12](../04/07.md)) and the message that they preach (see [4:13–14](../04/13.md)). If it would be helpful in your language, you make the idea more explicit. Alternate translation: “everything I have described is for your sake” or “everything I have referred to is for your sake” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 513 | 4:15 | wl88 | rc://*/ta/man/translate/figs-explicit | ἡ χάρις | 1 | Here Paul implies that the **grace** comes from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “grace from God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 514 | 4:15 | lg1l | rc://*/ta/man/translate/figs-abstractnouns | ἡ χάρις | 1 | If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “gracious.” Alternate translation: “how God is gracious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 515 | 4:15 | xdxk | rc://*/ta/man/translate/figs-explicit | διὰ τῶν πλειόνων | 1 | Here, the phrase **through more and more** could indicate that: (1) the **grace** increases by being received by **more** people. Alternate translation: “among more and more people” (2) the **grace** increases because God uses **more** situations and experiences to spread the gospel. Alternate translation: “by means of more and more service” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 516 | 4:15 | u8pp | rc://*/ta/man/translate/figs-abstractnouns | τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ | 1 | If your language does not use abstract nouns for the ideas behind **thanksgiving** and **glory**, you could express the ideas by using verbs such as “thank” and “glorify.” Alternate translation: “may cause people to abound in thanking God to glorify him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 517 | 4:15 | zt5h | rc://*/ta/man/translate/figs-possession | εἰς τὴν δόξαν τοῦ Θεοῦ | 1 | Here Paul uses the possessive form to describe **glory** that **God** receives. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to glory for God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 518 | 4:16 | u6e5 | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ | 1 | # Connecting Statement:\n\nHere, the word **So** introduces an inference or conclusion based on what Paul has said, probably focusing on what he said in [4:7–15](../04/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion from a previous section. Alternate translation: “So then,” or “Because of all that,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 519 | 4:16 | p7pv | rc://*/ta/man/translate/translate-unknown | οὐκ ἐνκακοῦμεν | 1 | See you how translated the word **discouraged** in [4:1](../04/01.md). It refer to: (1) losing motivation and confidence. Alternate translation: “we do not lose hope” (2) becoming tired or exhausted. Alternate translation: “we do not become tired” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 520 | 4:16 | cb92 | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ καὶ | 1 | Here Paul is speaking as if **our outer man is decaying** were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by indicating that **our outer man** is indeed **decaying**. Alternate translation: “despite the fact that” or “although” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 521 | 4:16 | hhv6 | rc://*/ta/man/translate/figs-explicit | ὁ ἔξω ἡμῶν ἄνθρωπος | 1 | Here, the phrase **outer man** could refer to: (1) the part of the person that others can observe and see. Alternate translation: “our observable part” or “our external part” (2) the physical part of the person. Alternate translation: “our body” or “our physical part” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 522 | 4:16 | pnms | rc://*/ta/man/translate/figs-gendernotations | ἄνθρωπος & ἔσω | 1 | Although the word **man** is masculine, Paul is using it to refer to any person, either man or woman. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “person … inner person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 523 | 4:16 | jcra | rc://*/ta/man/translate/grammar-collectivenouns | ἄνθρωπος διαφθείρεται & ἔσω & ἀνακαινοῦται | 1 | Here the author is speaking of **outer** and **inner** “men” in general, not of one particular **man**. If it would be helpful in your language, you could use a form that refers to “men” or “people” in general. Alternate translation: “men are decaying … inner men are being renewed” or “persons are decaying … outer persons are being renewed” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 524 | 4:16 | vliu | rc://*/ta/man/translate/figs-metaphor | διαφθείρεται | 1 | Here Paul speaks as if the **outer man** were a dead thing that was **decaying**. He speaks in this way to indicate that the **outer man** is in the process of dying or passing away. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “is dying” or “is passing away” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 525 | 4:16 | s9b2 | rc://*/ta/man/translate/figs-explicit | ὁ ἔσω ἡμῶν | 1 | Here, the phrase **inner {man}** could refer to: (1) the part of the person that others cannot observe and see. Alternate translation: “our hidden part” or “our inward part” (2) the spiritual part of the person. Alternate translation: “our heart” or “our spiritual part” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 526 | 4:16 | zct5 | rc://*/ta/man/translate/figs-activepassive | ὁ ἔσω ἡμῶν ἀνακαινοῦται | 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: “God is renewing our inner man” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 527 | 4:16 | l0jk | rc://*/ta/man/translate/figs-idiom | ἡμέρᾳ καὶ ἡμέρᾳ | 1 | Here, the phrase **day {by} day** refers to something that happens one day, and then the next day, and so on. One way of expressing this idea is with the phrase “every day.” If it would be helpful in your language, you could use a word or phrase that refers to sequential days. Alternate translation: “each day” or “every single day” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 528 | 4:17 | no4a | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a reason why Paul and those with him “do not become discouraged” (see [4:16](../04/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous statement. Alternate translation: “We do not become discouraged because” or “We do that because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 529 | 4:17 | e4s0 | rc://*/ta/man/translate/figs-abstractnouns | τὸ & παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν | 1 | If your language does not use an abstract noun for the idea behind **affliction**, you could express the idea by using a verb such as “afflict” or “suffer.” Alternate translation: “how we are afflicted in light and momentary ways” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 530 | 4:17 | x1du | rc://*/ta/man/translate/translate-unknown | παραυτίκα | 1 | Here, the word **momentary** identifies something as temporary or only lasting for a short time. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “short-lived” or “fleeting” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 531 | 4:17 | pd63 | rc://*/ta/man/translate/figs-metaphor | ἐλαφρὸν τῆς θλίψεως & αἰώνιον βάρος δόξης | 1 | Here Paul describes **affliction** and **glory** as if they were objects that could be **light** or have **weight**. He speaks in this way to indicate how unimportant or insignificant the **affliction** is compared with how important or significant the **glory** is. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “small affliction … an eternal, great glory” or “insignificant affliction … an eternal, significant glory” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 532 | 4:17 | jzhi | rc://*/ta/man/translate/figs-metaphor | κατεργάζεται ἡμῖν | 1 | Here Paul speaks as if the **affliction** were a process that was **producing** the **glory**. He means that the **affliction** leads to **glory** for **us**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “is leading us to” or “is enabling us to gain” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 533 | 4:17 | qv6f | rc://*/ta/man/translate/figs-possession | αἰώνιον βάρος δόξης | 1 | Here Paul uses the possessive form to describe **an eternal weight** that is made up of **glory**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “an eternal weight that is glory” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 534 | 4:17 | xg92 | rc://*/ta/man/translate/figs-abstractnouns | δόξης | 1 | If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious” or “great.” Alternate translation: “of what is great” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 535 | 4:17 | na9y | rc://*/ta/man/translate/figs-idiom | καθ’ ὑπερβολὴν εἰς ὑπερβολὴν | 1 | Here, the phrase **far beyond all comparison** identifies something that is much greater than anything else. If it would be helpful in your language, you could use a word or phrase that identifies something that is greatest or most amazing. Alternate translation: “that is greater than anything” or “that is the greatest of all” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 536 | 4:18 | thyv | rc://*/ta/man/translate/grammar-connect-logic-result | μὴ σκοπούντων ἡμῶν | 1 | Here, the phrase **We are not watching** could introduce: (1) a result or inference from what Paul said about “affliction” and “glory” in [4:17](../04/17.md). Alternate translation: “Therefore, we are not watching” (2) what Paul does while he experiences the “affliction” he mentions in [4:17](../04/17.md). Alternate translation: “That is true while we are not watching” (3) the reason why the “affliction” leads to “glory” in [4:17](../04/17.md). Alternate translation: “That is true because we are not watching” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 537 | 4:18 | fp4f | rc://*/ta/man/translate/figs-explicit | μὴ σκοπούντων | 1 | Here, the word **watching** refers specifically to focusing on something or paying close attention to something. It does not require the attention or focus to be visual. If it would be helpful in your language, you could use a word or phrase that refers to non-visual focus or attention. Alternate translation: “are not focusing on” or “are not concentrating on” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 538 | 4:18 | t2fp | rc://*/ta/man/translate/figs-activepassive | τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα | 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, you could refer to “we” or to people in general. Alternate translation: “the things that people see, but the things that people do not see” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 539 | 4:18 | f97x | rc://*/ta/man/translate/figs-ellipsis | ἀλλὰ τὰ μὴ βλεπόμενα | 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: “but we are watching the things not being seen” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 540 | 4:18 | hbrg | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a reason why **We** are **watching** the things that are not seen. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “We do that because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 541 | 4:18 | kx7m | rc://*/ta/man/translate/figs-activepassive | τὰ γὰρ βλεπόμενα & τὰ δὲ μὴ βλεπόμενα | 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, you could refer to “we” or to people in general. Alternate translation: “For the things that people see … but the things that people do not see” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 542 | 5:intro | s14p | 0 | # 2 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n\n## Special Concepts in this Chapter\n\n### Resurrection bodies\n\nIn [5:1–5](../05/01.md), Paul speaks about new bodies that believers will receive when Jesus comes back. Right now, he and those with him “groan” while they have their current bodies. That is because these bodies are weak and will eventually die. However, Paul and those with him do not want to just get rid of their bodies. Rather, they are looking forward expectantly to receiving new bodies that will not die. Paul expresses these ideas by using building and clothing language. See the sections below that address how this language functions. Make sure that your translation clearly contrasts old bodies with new bodies and does not suggest that Paul just wants to get rid of his body. \n\n### The intermediate state?\n\nIn [5:6–9](../05/06.md), Paul speaks about being “away from the body” and “with the Lord.” As the previous section has illustrated, Paul’s goal is to have a new body, not to be “away from the body.” So, what is he referring to here? There are three primary options. First, many Christians believe that Paul is talking about the time period between when a believer dies and when Jesus comes back. During this time period, the believer does not have a body but is with Jesus in heaven. Then, when Jesus comes back, the believer receives a new body. Second, some Christians believe that Paul is talking about how believers receive new bodies immediately after they die. In other words, the next thing that a believer experiences after he or she dies is Jesus’ return. In this case, there is no time period between death and resurrection. Third, some Christians believe that Paul is speaking about how believers receive a temporary body for the time they are in heaven with Jesus before he comes back. If possible, your translation should allow for all three of these interpretations. Make sure that you include at least option one, since this is the option that most Christians believe. \n\n### New creation\n\nIn [5:17](../05/17.md), Paul speaks about how being “in Christ” leads to “new creation,” with “old things” passing away and “new things” coming. Paul uses very general language, and the “new creation” could identify the person who is “in Christ” or everything that God is making “new.” If it is about people primarily, Paul’s point is that they are made “new” when they are in Christ. If it is about the world in general, Paul’s point is that God makes the world “new” in Christ, and people experience this “new creation” when they too are in Christ. Since Paul’s language is so general, it is best to express the idea in such a way that both of these interpretations are possible. If you must choose one, most interpreters think that Paul is focusing on people here. (See: [[rc://*/tw/dict/bible/other/creation]])\n\n### Reconciliation\n\nIn [5:18–20](../05/18.md), Paul speaks about how God “reconciles” people to himself and gives the “ministry of reconciliation” to Paul and those with him. The word “reconcile” refers to how someone restores a relationship with someone else so that they can be together again. In other words, when someone does something that breaks or hurts a relationship, “reconciliation” heals the broken relationship. Consider how you might naturally express this idea in your language. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important Figures of Speech in this Chapter\n\n### Bodies as homes\n\nIn [5:1–9](../05/01.md), Paul speaks about bodies as if they were homes. He identifies current earthly bodies as “tents,” which indicates that they do not last. He identifies resurrection bodies as “buildings” that God makes. Paul uses the language of “home” to indicate that people belong in bodies and not without bodies. However, he does seem to think that people can be without bodies for a period of time, just as people can leave their homes for a period of time (see the above discussion of the “intermediate state”). Further, he contrasts “tent” homes with “building” homes to indicate that the “building” is the home (that is, body) that will last forever and which believers should long for. If possible, preserve the “home” language in your translation, either in metaphor or simile form. (See: [[rc://*/tw/dict/bible/other/house]] and [[rc://*/tw/dict/bible/other/tent]])\n\n### Bodies as clothing\n\nIn [5:2–4](../05/02.md), Paul mixes “clothing” language in with his “home” language. The “clothes” are bodies, and Paul again uses this language to indicate that people belong in bodies (“clothed”), not without bodies (“naked” or “unclothed”). He does not use “clothing” language to show that bodies are an unimportant part of who people are. If possible, preserve the “clothing” language in your translation, either in metaphor or simile form. However, if how Paul mixes together “home” and “clothing” language would be confusing, you may need to use only the “home” language and express the “clothing” language plainly or as “home” language. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/clothed]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). However, he does not necessarily mean that what he says is not true of the Corinthians or of believers in general. Consider how you can communicate the focus on Paul and those with him without totally excluding the Corinthians. In every case where Paul may be using the first person plural in a way different than this, a note will explain the options. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Singular nouns in general statements\n\nIn [5:1–10](../05/01.md), Paul consistently refers to “body,” “building,” “tent,” and “home” in singular form. He does this because the singular form was a natural way to refer to these things in general. Throughout this section, the UST models how to express the ideas in plural form, since this is more natural for general statements in English. Consider how your language might naturally express a general statement about “bodies.” \n\n### Translating [5:21](../05/21.md)\n\nPaul speaks in a very compressed way in this verse, and Christians disagree about what exactly he means. What is relatively clear is that Paul has in mind what some people call an “interchange” between Christ and believers. Christ, who is “righteous,” is somehow identified with “sin,” and believers, who are “sinners,” are somehow identified with “righteousness.” The “in him” at the end of the verse indicates that this “interchange” occurs in union with Christ. For details about what it could mean for Christ to be “made sin” and for believers to “become the righteousness of God,” see the notes on this verse. If possible, however, your translation should be as general as Paul’s sentence. This means that you should express the general idea of “interchange” and allow for many of the possible interpretations listed in the notes. | |||
| 543 | 5:1 | p7b7 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | # Connecting Statement:\n\n(1) an explanation of what Paul said in [4:18](../04/18.md). Alternate translation: “In fact,” (2) an example or illustration of what Paul said in [4:18](../04/18.md). Alternate translation: “For example,” (3) a basis for what Paul said in [4:18](../04/18.md). Alternate translation: “That is because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 544 | 5:1 | v03z | rc://*/ta/man/translate/figs-exclusive | οἴδαμεν & ἡμῶν & ἔχομεν | 1 | Here and throughout this chapter, Paul uses the first person plural. See the chapter introduction for more information on how to translate these words. Here, the words **we** and **our** could refer to: (1) just Paul and those with him. Paul is focusing on himself and those with him, but he does not mean to exclude the Corinthians entirely. Alternate translation: “we who preach the gospel … our … we have” (2) Paul and everyone who believes, including the Corinthians. Alternate translation: “all of us know … our … we have” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 545 | 5:1 | la71 | rc://*/ta/man/translate/grammar-connect-condition-fact | ἐὰν | 1 | Here, the word **if** could introduce: (1) something that Paul thinks will definitely happen, but he is not sure when. Alternate translation: “whenever” (2) something that Paul thinks might happen. Alternate translation: “even if” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 546 | 5:1 | z4vs | rc://*/ta/man/translate/figs-exmetaphor | ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς | 1 | Here Paul speaks as if a person’s body were a **house**, **tent**, or **building** that the person lives in. This was a common way to refer to a person’s body in Paul’s culture. He identifies the current body as a **tent** that is **torn down** because this body will die. He describes the body that a person will have when God resurrects them as a **building from God** and an **eternal house** that is **not made with hands**. This is an important metaphor in [5:1–9](../05/01.md), so preserve the **house**, **tent**, and **building** language if possible. If it would be helpful, you could use a simile or identify what the **house** is in another natural way. Alternate translation: “our earthly house of this tent, that is, our mortal body, is torn down, we have a building from God, that is, our resurrection body, an eternal house in the heavens, not made with hands” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 547 | 5:1 | zy2k | rc://*/ta/man/translate/figs-activepassive | ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ | 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, you could use a vague or indefinite subject. Alternate translation: “someone tears down our earthly house of this tent” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 548 | 5:1 | bvz6 | rc://*/ta/man/translate/figs-possession | ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους | 1 | Here, Paul uses the possessive form identify the **earthly house** as a **tent**. If it would be helpful in your language, you could use a more natural form. Alternate translation: “our earthly house, which is a tent,” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 549 | 5:1 | gz3c | rc://*/ta/man/translate/grammar-collectivenouns | ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν & οἰκίαν & αἰώνιον | 1 | Here and throughout [5:1–8](../05/01.md), Paul uses the singular form to refer to “bodies” in general, sometimes described as buildings or clothing. See the chapter introduction for more information. Consider what would be natural in your language and use that form throughout these verses. Alternate translation: “our earthly houses of these tents are torn down … buildings … eternal houses” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 550 | 5:1 | xifl | rc://*/ta/man/translate/figs-explicit | ἐν τοῖς οὐρανοῖς | 1 | Many people in Paul’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. Here, Paul refers to how the **eternal house** can be found **in the heavens**. Since Paul does not include details about the heavens, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple heavens if possible. Alternate translation: “in the heavenly realm” or “in the heavenly spaces” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 551 | 5:1 | bqi5 | rc://*/ta/man/translate/figs-synecdoche | ἀχειροποίητον | 1 | Here, the word **hands** refers to the main part of the body that we use to make things. So, the phrase refers to the whole person who makes things. If it would be helpful in your language, you could clarify that **hands** refers to “humans” in general, not just their hands. Alternate translation: “not made by humans” or “not made by people” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 552 | 5:1 | bbvr | rc://*/ta/man/translate/figs-activepassive | ἀχειροποίητον | 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: “which hands did not make” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 553 | 5:2 | mt4s | 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 verse (**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]]) | |
| 554 | 5:2 | tc2j | rc://*/ta/man/translate/writing-pronouns | ἐν τούτῳ | 1 | Here, the phrase **in this** could refer to: (1) the earthly house that is a tent, that is, the person’s current body. Alternate translation: “in this tent” or “in our bodies on earth” (2) the current time period. Alternate translation: “right now” or “in this time” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 555 | 5:2 | yg6y | rc://*/ta/man/translate/figs-exmetaphor | ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες | 1 | Here Paul continues to refer to mortal bodies and resurrection bodies as “houses” or “dwellings.” You should express the idea as you did in [5:1](../05/01.md). Paul also begins to refer to receiving new, resurrection bodies as if they were clothing that people could put on. This also is an important figure of speech for the following verses, so preserve the language if possible. If it is necessary, you could use a simile or express the idea in another natural way that fits with the “building” language. Alternate translation: “in this house, that is, our mortal body, we groan, longing to completely live in our dwelling that is from heaven, that is, our resurrection body” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 556 | 5:2 | ss6g | rc://*/ta/man/translate/figs-activepassive | ἐπενδύσασθαι | 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 will do the action, Paul implies that “God” will do it. Alternate translation: “for God to fully clothe us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 557 | 5:3 | bjau | rc://*/ta/man/translate/figs-exmetaphor | ἐνδυσάμενοι, οὐ γυμνοὶ εὑρεθησόμεθα | 1 | Here Paul continues to speak of bodies as if they were clothing. You should express the idea as you did in [5:2](../05/02.md). Alternate translation: “we have a house to live in, we will not be found homeless” or “having a new body that is like clothing, we will not be found naked, that is, without a body” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 558 | 5:3 | da0z | rc://*/ta/man/translate/grammar-connect-condition-fact | εἴ γε & ἐνδυσάμενοι | 1 | Here Paul is speaking as if **having clothed ourselves** were a hypothetical possibility, but he means that it will actually be true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by using a word such as “when” or “whenever.” Alternate translation: “when indeed we have clothed ourselves” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 559 | 5:3 | i4es | ἐνδυσάμενοι | 1 | Here Paul could mean that: (1) **we** clothe **ourselves**. Alternate translation: “we clothe ourselves” (2) God clothes “us.” Alternate translation: “God clothes us” | ||
| 560 | 5:3 | ap7v | rc://*/ta/man/translate/figs-activepassive | οὐ & εὑρεθησόμεθα | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to focus on the state of being **naked** rather than on who “finds” them, so you should avoid stating a subject for **found**. Alternate translation: “we will not be” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 561 | 5:4 | zvz8 | 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 two verses (**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]]) | |
| 562 | 5:4 | bz6k | rc://*/ta/man/translate/figs-exmetaphor | οἱ ὄντες ἐν τῷ σκήνει & οὐ θέλομεν ἐκδύσασθαι, ἀλλ’ ἐπενδύσασθαι | 1 | Here Paul continues to speak of bodies as buildings and clothing. You should express the ideas as you did in [5:1–3](../05/01.md). Alternate translation: “the ones being in this tent, that is, our mortal body … we do not want to be homeless, but to have a home” or “the ones being in this tent, that is, this body … we do not want to have no body, which is like being unclothed, but to have a resurrection body, which is like being fully clothed” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 563 | 5:4 | e34b | rc://*/ta/man/translate/figs-metaphor | βαρούμενοι | 1 | Here Paul speaks as if he and those with were carrying a heavy “burden.” He means that something is making their lives difficult. The “burden” could be: (1) how the **tent**, that is, their current bodies, fall apart and die. Alternate translation: “being distressed by it” (2) how other people situations make life hard for them. Alternate translation: “being troubled by many people and things” or “being oppressed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 564 | 5:4 | g9yu | rc://*/ta/man/translate/figs-activepassive | βαρούμενοι | 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 either the **tent** (their mortal bodies) or other people and things did it. Make sure your translation fits with how you chose to express the metaphor in the previous note. Alternate translation: “the tent burdening us” or “many people and things burdening us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 565 | 5:4 | f8rb | rc://*/ta/man/translate/figs-activepassive | οὐ θέλομεν ἐκδύσασθαι, ἀλλ’ ἐπενδύσασθαι | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to focus on the state of being **unclothed** or **clothed** rather than on whoever clothes or unclothes them, so you should avoid stating a subject for **unclothed** and **clothed**. Alternate translation: “we do not want to be naked, but to have clothes on” or “we do not want to have no clothing, but to wear clothing” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 566 | 5:4 | nezo | rc://*/ta/man/translate/figs-ellipsis | ἀλλ’ ἐπενδύσασθαι | 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 earlier in the verse. Alternate translation: “but we want to be fully clothed” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 567 | 5:4 | n78p | rc://*/ta/man/translate/figs-nominaladj | τὸ θνητὸν | 1 | Paul is using the adjective **mortal** as a noun in order to refer to all bodies that are **mortal**. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the mortal bodies” or “what is mortal” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 568 | 5:4 | uiei | rc://*/ta/man/translate/translate-unknown | τὸ θνητὸν | 1 | Here, the word **mortal** identifies something that will die. If it would be helpful in your language, you could use a word or phrase that describes things that die. Alternate translation: “what will die” or “things liable to death” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 569 | 5:4 | e5zi | rc://*/ta/man/translate/figs-activepassive | καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς | 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: “life may swallow up the mortal” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 570 | 5:4 | de2b | rc://*/ta/man/translate/figs-metaphor | καταποθῇ | 1 | Here Paul refers to **the mortal** as if it were food that could be **swallowed up**. This illustrates that **the mortal** has been defeated as surely as if **life** devoured it as food. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “may be destroyed” or “may be taken over” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 571 | 5:4 | y0db | rc://*/ta/man/translate/figs-abstractnouns | τῆς ζωῆς | 1 | If your language does not use an abstract noun for the idea behind **life**, you could express the idea by using a verb such as “live” or an adjective such as “alive.” Alternate translation: “what is alive” or “what lives” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 572 | 5:5 | x35l | 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: “Further,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 573 | 5:5 | m2id | rc://*/ta/man/translate/figs-explicit | κατεργασάμενος ἡμᾶς | 1 | Here, the phrase **having prepared** could refer to how God: (1) has acted in believers’ lives to get them ready for resurrection and new life. Alternate translation: “having gotten us ready” (2) created believers when they first began to live. Alternate translation: “having created” or “having made us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 574 | 5:5 | xr9o | rc://*/ta/man/translate/writing-pronouns | αὐτὸ τοῦτο | 1 | Here, the phrase **this very thing** refers back to what Paul said in the previous verse about receiving a new body in place of the one that people have now (see [5:4](../05/04.md)). If it would be helpful in your language, you could make what the phrase refers to more explicit. Alternate translation: “receiving resurrection bodies” or “this new life” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 575 | 5:5 | n20x | rc://*/ta/man/translate/figs-distinguish | ὁ δοὺς | 1 | Here Paul adding more information about **God**. He is not distinguishing between different gods. If it would be helpful in your language, you could use a form that clearly adds information instead of distinguishing between people. Alternate translation: “and he has given” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 576 | 5:5 | g7yj | 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. See how you translated the similar phrase in [1:22](../01/22.md). Alternate translation: “a guarantee, which is the Spirit, that he will also give us eternal life” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 577 | 5:5 | kyyw | rc://*/ta/man/translate/figs-possession | τὸν ἀρραβῶνα τοῦ Πνεύματος | 1 | Here Paul uses the possessive form to the **down payment** as the **Spirit**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the Spirit as a down payment” or “the down payment that is the Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 578 | 5:6 | clh5 | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | # Connecting Statement:\n\nHere, the word **Therefore** introduces a conclusion or inference from what Paul has said in [5:1–6](../05/01.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 579 | 5:6 | xjg3 | καὶ εἰδότες | 1 | Here, the word **and** could introduce: (1) additional information. Alternate translation: “and also” (2) a reason why they are **courageous**. Alternate translation: “because we know” (3) something that is true even though they are **courageous**. Alternate translation: “even though we know” | ||
| 580 | 5:6 | bde4 | rc://*/ta/man/translate/figs-infostructure | θαρροῦντες & πάντοτε, καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου; | 1 | Paul never gives a main verb to go with these statements. Instead, he introduces a parenthetical statement in the following verse and then ends the sentence. At the beginning of [5:8](../05/08.md), he repeats the word that is translated **courageous** here, which indicates that he is going to resume speaking about what he started speaking about in this verse. If you can clearly indicate that Paul does not finish this sentence, you could use that form here, as the ULT does by using a dash. If your readers would find this structure confusing, you could make this verse a complete thought on its own. Alternate translation: “we are always courageous and know that being at home in the body, we are away from the Lord,” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 581 | 5:6 | xv3m | rc://*/ta/man/translate/figs-exmetaphor | ἐνδημοῦντες ἐν τῷ σώματι, ἐκδημοῦμεν ἀπὸ τοῦ Κυρίου | 1 | Here Paul continues to refer to the **body** as if it were a building that a person could be **at home in**. Express the idea as you did in [5:1–2](../05/01.md). Alternate translation: “living in the body, as if it were a home, we are not present with the Lord” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 582 | 5:6 | ebl4 | rc://*/ta/man/translate/figs-explicit | ἐν τῷ σώματι | 1 | Paul implies that this **body** is the one that people have before they die. If it would be helpful in your language, you could make this more explicit. Alternate translation: “in our current body” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 583 | 5:7 | w885 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **for** introduces an explanation of what it means to be “away from the Lord” (see [5:6](../05/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation of a previous statement. Alternate translation: “that means that” or “thus,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 584 | 5:7 | rfn4 | rc://*/ta/man/translate/figs-metaphor | περιπατοῦμεν | 1 | Paul speaks of behavior in life as if it were “walking.” If it would be helpful in your language, you could express the idea with a comparable metaphor or with plain language. Alternate translation: “we act” or “we live our lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 585 | 5:7 | wok7 | rc://*/ta/man/translate/figs-abstractnouns | διὰ πίστεως & οὐ διὰ εἴδους | 1 | If your language does not use abstract nouns for the ideas behind **faith** and **sight**, you could express the ideas by using verbs such as “believe” and “see.” Alternate translation: “by believing, not by seeing” or “by what we believe, not by what we see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 586 | 5:7 | n9el | rc://*/ta/man/translate/figs-explicit | διὰ πίστεως & οὐ διὰ εἴδους | 1 | Here, the words **faith** and **sight** could refer to: (1) the acts of “believing” or “seeing” Jesus the Messiah. Alternate translation: “by believing in Jesus, not by seeing him” (2) what is “believed” or “seen.” Alternate translation: “by what we believe, not by what we see” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 587 | 5:8 | iq0j | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **Now** introduces again what Paul started speaking about in [5:16(../05/06.md). If it would be helpful in your language, you could use a word or phrase that resumes an earlier idea or thought. Alternate translation: “Again,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 588 | 5:8 | npio | καὶ | 1 | Here, the word **and** could introduce: (1) additional information. Alternate translation: “and also” (2) a contrast with how they are **confident**. Alternate translation: “but” (3) what it is that they are **confident** about. Alternate translation: “enough that we” | ||
| 589 | 5:8 | a6au | εὐδοκοῦμεν, μᾶλλον | 1 | Alternate translation: “would prefer” | ||
| 590 | 5:8 | i3m3 | rc://*/ta/man/translate/figs-exmetaphor | ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν Κύριον | 1 | Here Paul continues to refer to the **body** as if it were a building in which a person could be **at home**. Express the idea as you did in [5:6](../05/06.md). Alternate translation: “not to live in the body as if it were a home and to be present with the Lord” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 591 | 5:8 | bca2 | rc://*/ta/man/translate/figs-explicit | ἐκδημῆσαι ἐκ τοῦ σώματος | 1 | Here, the word **body** refers to the body that people have before they die. The phrase **be away from the body** could refer to: (1) a temporary situation between when a believer dies and when Jesus comes back in which the believer does not have a body but is still **with the Lord**. Alternate translation: “to be without a body for now” (2) the eternal situation of believers, in which they either have no bodies or have new bodies. Alternate translation: “to be away from this body forever” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 592 | 5:9 | owmc | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ καὶ | 1 | Here, the phrase **And therefore** introduces an inference or conclusion based on what Paul has already said, particularly in [5:6–8](../05/06.md). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion based on what has been said. Alternate translation: “Because of that,” or “And so” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 593 | 5:9 | ejd1 | rc://*/ta/man/translate/translate-unknown | φιλοτιμούμεθα | 1 | Here, the word **aspire** refers to earnestly desiring or seeking after something. If it would be helpful in your language, you could use a word or phrase that expresses a strong desire or goal. Alternate translation: “we earnestly seek” or “we greatly desire” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 594 | 5:9 | ml5j | rc://*/ta/man/translate/figs-explicit | εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες | 1 | Here Paul could be referring to how people are **at home** or **away** from: (1) the Lord. Alternate translation: “whether being at home with the Lord or being away from him” (2) this body. Alternate translation: “whether being at home in this body or being away from it” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 595 | 5:9 | gadz | rc://*/ta/man/translate/figs-exmetaphor | εἴτε ἐνδημοῦντες εἴτε ἐκδημοῦντες | 1 | Here Paul continues to refer a building in which a person could be **at home**. Express the idea as you did in [5:6](../05/06.md), [8](../05/08.md). Make sure that your translation matches fits with what you chose in the previous note about whether Paul implies “body” or “Lord” here. Alternate translation: “whether being in the body as if it were a home or out of the body” or “whether being present or being absent” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) | |
| 596 | 5:9 | j1sl | rc://*/ta/man/translate/writing-pronouns | αὐτῷ | 1 | Here, the word **him** refers to the “Lord” whom Paul mentioned in the previous verse, that is, Jesus. If it would be helpful in your language, you could make explicit what the pronoun refers to. Alternate translation: “to the Lord” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 597 | 5:10 | k0qb | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a reason why Paul and those with him “aspire to be well-pleasing” to Jesus. If it would be helpful in your language, you could use a different word or phrase that introduces a reason for a previous statement. Alternate translation: “We aspire to that because” or “After all,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 598 | 5:10 | awq4 | rc://*/ta/man/translate/figs-exclusive | τοὺς & πάντας ἡμᾶς | 1 | Here, the word **us** could refer to: (1) Paul and everyone who believes, including the Corinthians. Alternate translation: “all of us who believe” (2) all humans. Alternate translation: “all people” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 599 | 5:10 | uv7o | rc://*/ta/man/translate/figs-activepassive | τοὺς & πάντας ἡμᾶς φανερωθῆναι | 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 could be implying that: (1) we “reveal” ourselves. Alternate translation: “us all to reveal ourselves” or “us all to stand” (2) God “reveals” us. Alternate translation: “God to reveal us all” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 600 | 5:10 | kdf2 | rc://*/ta/man/translate/figs-explicit | ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ | 1 | Here, the phrase **judgment seat** refers to a raised seat that a judge or official would sit on when he or she was making official decisions. In Paul’s culture, people expected the Messiah to sit on this kind of seat when this world ends and decide whether to reward or punish people. Paul uses this idea to refer to how Jesus will “judge” **us all**. If it would be helpful in your language, you could make the idea more explicit or refer more directly to how **Christ** will “judge.” Alternate translation: “before the judgment seat that Christ will sit on when he returns” or “before Christ to be judged by him” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 601 | 5:10 | c499 | rc://*/ta/man/translate/figs-metaphor | κομίσηται & τὰ διὰ τοῦ σώματος | 1 | In this context, the phrase **receive back** refers to getting something in payment or in return for something else. Paul is speaking as if everyone **will receive back** as payment or recompense exactly what they did **through the body**. By this, Paul means that God will reward or punish everyone in a way that fits with what they did. If this figure of speech would be misunderstood in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “may receive a punishment or reward that fits what they did through the body” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 602 | 5:10 | v8sl | rc://*/ta/man/translate/figs-activepassive | τὰ | 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 **each one** did it. Alternate translation: “what he or she has done” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 603 | 5:10 | cr07 | rc://*/ta/man/translate/figs-idiom | διὰ τοῦ σώματος | 1 | Here, the phrase **through the body** clarifies that **the {things done}** are what people did while they had mortal bodies and lived on this earth. If it would be helpful in your language, you could use a comparable expression that refers to what people do in their current bodies. Alternate translation: “with their earthly bodies” or “before they died” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 604 | 5:10 | nhwf | rc://*/ta/man/translate/figs-explicit | πρὸς ἃ ἔπραξεν | 1 | Here, the phrase **with regard to what things he did** introduces what **Christ** is judging. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “on the basis of what things he did” or “being judged based on what he did” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 605 | 5:10 | izpv | rc://*/ta/man/translate/figs-gendernotations | ἔπραξεν | 1 | Although the word **he** is masculine, Paul is using it to refer to any person, either man or woman. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she did” or “that person did” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 606 | 5:10 | lsh8 | rc://*/ta/man/translate/figs-explicit | εἴτε ἀγαθὸν εἴτε κακὸν | 1 | Here, the words **good** or **bad** could describe: (1) the things that people did. Alternate translation: “whether those things were good or bad” (2) both the things that people did and what they **receive back**. Alternate translation: “whether good things deserving commendation or bad things deserving rebuke” (3) just what people **receive back**. Alternate translation: “whether reward or rebuke” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 607 | 5:11 | hszo | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word **Therefore** introduces a conclusion or inference from what Paul has said in [5:10](../05/10.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 608 | 5:11 | dzh5 | rc://*/ta/man/translate/grammar-connect-logic-result | εἰδότες | 1 | Here, the word **knowing** introduces a reason for why Paul and those with him **persuade men**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since we know” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 609 | 5:11 | pa4j | rc://*/ta/man/translate/figs-possession | τὸν φόβον τοῦ Κυρίου | 1 | Here Paul uses the possessive form to identify **fear** that is directed toward **the Lord**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the fear that is directed to the Lord” or “the fear that we experience for the Lord” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 610 | 5:11 | e0c9 | rc://*/ta/man/translate/figs-abstractnouns | τὸν φόβον τοῦ Κυρίου | 1 | If your language does not use an abstract noun for the idea behind **fear**, you could express the idea by using a verb such as “fear.” Alternate translation: “how we fear the Lord” or “what it is to fear the Lord” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 611 | 5:11 | qm34 | rc://*/ta/man/translate/figs-explicit | ἀνθρώπους πείθομεν | 1 | Here Paul could be implying that he “persuades” people: (1) to know **the fear of the Lord** as he and those with him do. Alternate translation: “we persuade men also to know the fear of the Lord” (2) to realize that he and those with him are people who know **the fear of the Lord** and are thus trustworthy. Alternate translation: “we persuade men that we are those who fear the Lord” or “we persuade men that we are trustworthy” (3) to accept the gospel. Alternate translation: “we persuade men to believe the gospel” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 612 | 5:11 | b7dd | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Here, the word **But** introduces a contrast with how they **persuade men**. In contrast with that, they do not need to persuade God, since they are already **clearly known** by him. If it would be helpful in your language, you could use a word or phrase that makes this relationship clear. Alternate translation: “On the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 613 | 5:11 | v11v | rc://*/ta/man/translate/figs-activepassive | Θεῷ & πεφανερώμεθα & πεφανερῶσθαι | 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: “God knows us clearly … that you know us clearly” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 614 | 5:11 | qb7z | rc://*/ta/man/translate/figs-explicit | πεφανερώμεθα & ἐν ταῖς συνειδήσεσιν ὑμῶν πεφανερῶσθαι | 1 | Here Paul does not state what it is about them that is **clearly known**. Paul implies that **God** knows that they are faithful to him and preach the good news properly. Paul wants the Corinthians to recognize this also. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “we are clearly known to be faithful … to be clearly known in your consciences as faithful” or “we are clearly known to preach the truth … to be clearly known in your consciences as one preaching the truth” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 615 | 5:11 | y5l1 | rc://*/ta/man/translate/figs-idiom | ἐν ταῖς συνειδήσεσιν ὑμῶν | 1 | Here, the word **consciences** identifies the parts of people that can identify and recognize what is right and wrong. Paul refers to the **consciences** here because he wants the Corinthians to think about whether Paul and those with him are truly trustworthy or not. If it would be helpful in your language, you could refer to the part of the person that decides what is right and wrong, or you could use plain language. Alternate translation: “in your hearts” or “by you as consider us” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 616 | 5:12 | r7sg | rc://*/ta/man/translate/figs-infostructure | οὐ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν, ἀλλὰ ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν, ἵνα ἔχητε πρὸς τοὺς ἐν προσώπῳ καυχωμένους, καὶ μὴ ἐν καρδίᾳ | 1 | If your language would not naturally put the negative statement before the positive statement, you could reverse the order of the elements here. Alternate translation: “We are giving you an opportunity of boasting on our behalf, so that you may have an answer for the ones boasting in appearance and not in heart. It is not that we are again commending ourselves to you” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 617 | 5:12 | yk4m | rc://*/ta/man/translate/translate-unknown | οὐ πάλιν ἑαυτοὺς συνιστάνομεν | 1 | Here, phrase **commending ourselves** refers to the practice of stating why one should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. See how you translated the similar phrase in [3:1](../03/01.md). Alternate translation: “We are not again speaking favorably of ourselves” or “We are not again vouching for ourselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 618 | 5:12 | ufwe | 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. See how you translated the similar form in [3:1](../03/01.md). Alternate translation: “once more” or “again, like we did at first,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 619 | 5:12 | m6sy | rc://*/ta/man/translate/figs-abstractnouns | ἀφορμὴν διδόντες ὑμῖν καυχήματος | 1 | If your language does not use an abstract noun for the idea behind **opportunity**, you could express the idea by using a verb such as “enable” or “equip.” Alternate translation: “are equipping you for boasting” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 620 | 5:12 | c134 | rc://*/ta/man/translate/figs-possession | ἀφορμὴν & καυχήματος | 1 | Here Paul uses the possessive form to describe an **opportunity** that is for **boasting**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “an opportunity for boasting” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 621 | 5:12 | mza1 | rc://*/ta/man/translate/figs-abstractnouns | ἔχητε πρὸς | 1 | If your language does not use an abstract noun for the idea behind **answer**, you could express the idea by using a verb such as “answer” or “respond.” Alternate translation: “you may be able to answer” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 622 | 5:12 | e6k6 | rc://*/ta/man/translate/figs-abstractnouns | ἐν προσώπῳ | 1 | If your language does not use an abstract noun for the idea behind **appearance**, you could express the idea by using a verb such as “appear” or “look.” Alternate translation: “what people look like” or “how things appear” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 623 | 5:12 | ikd5 | rc://*/ta/man/translate/figs-ellipsis | μὴ ἐν | 1 | This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from earlier in the sentence. Alternate translation: “not boasting in” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 624 | 5:12 | it2r | rc://*/ta/man/translate/figs-metonymy | ἐν καρδίᾳ | 1 | In Paul’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you express the idea by referring to the place where humans think and feel in your culture or by using plain language. Alternate translation: “in mind” or “in who they really are” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 625 | 5:13 | ys3l | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a further explanation of what Paul said “boasting” in the previous verse. In this verse, he indicates that he acts in certain ways **for** the Corinthians, even if he acts in other ways **for God**. If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “Further,” or “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 626 | 5:13 | e4mp | rc://*/ta/man/translate/grammar-connect-condition-fact | εἴτε | -1 | Here, the word **if** in both places introduces situations that Paul thinks has happened. He is not using **if** to introduce things he thinks might happen. If your language does not use the conditional form for things that definitely happened, you could use another form that refers to alternate situations. Alternate translation: “whenever … whenever” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 627 | 5:13 | cy57 | rc://*/ta/man/translate/figs-idiom | ἐξέστημεν & σωφρονοῦμεν | 1 | Here Paul uses two opposite phrases. These phrases could contrast: (1) fanatical or extreme behavior with moderate or sane behavior. Alternate translation: “we are fanatical … we are moderate” (2) ecstatic or visionary behavior with rational or normal behavior. Alternate translation: “we see visions … we have control of our minds” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 628 | 5:13 | b4ri | rc://*/ta/man/translate/figs-explicit | Θεῷ & ὑμῖν | 1 | Here, the phrases **for God** and **for you** could indicate: (1) the people for whose benefit Paul is behaving in these ways. Alternate translation: “it is for God’s sake … it is for your sake” (2) the people to whom he directs his behavior. Alternate translation: “it is in our relationship with God … it is in our relationship with you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 629 | 5:14 | a5w7 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a reason why Paul acts in the ways that he does (see [5:13](../05/13.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “We do those things because” or “We act in those ways because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 630 | 5:14 | azi9 | rc://*/ta/man/translate/figs-possession | ἡ & ἀγάπη τοῦ Χριστοῦ | 1 | Here Paul uses the possessive form to describe **love** that could be: (1) **love** that **Christ** has for Paul and those with him. Alternate translation: “the love Christ has for us” (2) **love** that Paul and those with him have for **Christ**. Alternate translation: “the love we have for Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 631 | 5:14 | gjmd | rc://*/ta/man/translate/figs-abstractnouns | ἡ & ἀγάπη τοῦ Χριστοῦ | 1 | If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love.” Make sure that your translation fits with the option you chose in the previous note about whose **love** this is. Alternate translation: “how Christ loves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 632 | 5:14 | y3hj | rc://*/ta/man/translate/translate-unknown | συνέχει | 1 | Here, the word **controls** refers to how something forces or directs a person to act in a certain way. If it would be helpful in your language, you could use a different word or phrase that expresses this idea clearly. Alternate translation: “constrains” or “compels” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 633 | 5:14 | l1y6 | κρίναντας | 1 | Here, the phrase **having judged** could introduce: (1) what he and those with him think about how **the love of Christ controls** them. Alternate translation: “and we have judged” or “as we judge” (2) a reason why **the love of Christ controls** them. Alternate translation: “because we have judged” | ||
| 634 | 5:14 | ig7l | rc://*/ta/man/translate/writing-pronouns | τοῦτο, ὅτι | 1 | Here, the word **this** refers to what Paul is about to say, what he introduces with the word **that**. This form was powerful in his culture. If it would not be powerful in your culture, and if your readers might find both **this** and **that** confusing, you could express the idea in a more natural way. Alternate translation: “that” or “what follows:” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 635 | 5:14 | nd9g | rc://*/ta/man/translate/figs-nominaladj | εἷς | 1 | Paul is using the adjective **one** as a noun in order to refer to **Christ**, who is **one** person. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase, and you could make explicit to whom **one** refers. Alternate translation: “one human” or “one human, Christ,” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 636 | 5:14 | crsa | rc://*/ta/man/translate/figs-explicit | ὑπὲρ | 1 | Here, the phrase **for the sake of** could indicate that Jesus **died**: (1) to benefit or help others. Alternate translation: “to save” or “for the benefit of” (2) instead of or in place of others. Alternate translation: “in place of” or “instead of” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 637 | 5:14 | trmb | rc://*/ta/man/translate/figs-nominaladj | πάντων & οἱ πάντες | 1 | Paul is using the adjective **all** as a noun in order to refer to **all** people. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “all humans … all humans” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 638 | 5:14 | ocra | rc://*/ta/man/translate/figs-extrainfo | πάντων & οἱ πάντες | 1 | Here, the word **all** could refer in general to all humans, or it could refer more specifically to all humans who believe in Jesus. Since Paul did not clarify which he meant, if possible you also should use a general word that could be interpreted in either way. Alternate translation: “everyone … everyone” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 639 | 5:14 | nezi | rc://*/ta/man/translate/figs-metaphor | οἱ πάντες ἀπέθανον | 1 | Here Paul speaks as if **all died** because or when Jesus **died**. Since the following verse states that some people are still “living,” he cannot mean that every person has physically **died**. He may mean that people have **died** to sin, or that they participated in how Christ **died**, or that who they used to be **died**. Since some or all of these interpretations are possible, preserve the metaphor or express the idea in a form that could allow for several of these interpretations, such as in simile form. Alternate translation: “in a way, all died” or “all died in a manner of speaking” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 640 | 5:15 | h831 | rc://*/ta/man/translate/figs-explicit | ὑπὲρ | -1 | Here, much like in [5:14](../05/14.md), the word **for** could indicate that Jesus **died**: (1) to benefit or help others. Alternate translation: “to save … to save” or “for the benefit of … for the benefit of” (2) instead of or in place of others. Alternate translation: “in place of … in place of” or “instead of … instead of” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 641 | 5:15 | b5d1 | rc://*/ta/man/translate/figs-nominaladj | πάντων | 1 | Paul is using the adjective **all** as a noun in order to refer to **all** people. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “all humans” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 642 | 5:15 | rbbw | rc://*/ta/man/translate/figs-extrainfo | πάντων | 1 | Here, just as in [5:14](../05/14.md), the word **all** could refer in general to all humans, or it could refer more specifically to all humans who believe in Jesus. Express the idea as you did in [5:14](../05/14.md). Alternate translation: “everyone” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 643 | 5:15 | s4yr | rc://*/ta/man/translate/figs-explicit | οἱ ζῶντες | 1 | Here, the phrase **the ones living** could identify people who: (1) have spiritual life, that is, those who have received new life in Jesus. Alternate translation: “the ones having new life” (2) have physical life, that is, who have not died. Alternate translation: “those who are alive” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 644 | 5:15 | bc7p | rc://*/ta/man/translate/figs-idiom | μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ | 1 | Here, to **live for** a person refers to acting in a way that pleases or fulfills that person. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “should live no longer to please themselves, but to please the one” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 645 | 5:15 | g9k4 | rc://*/ta/man/translate/figs-ellipsis | ἀλλὰ τῷ | 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 verse. Alternate translation: “but they should live for the one” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 646 | 5:15 | ri6f | rc://*/ta/man/translate/writing-pronouns | τῷ | 1 | Here, the word **one** refers to the same person that **he** refers to at the beginning of the verse: Jesus the Messiah. If it would be helpful in your language, you could make explicit to whom **one** refers. Alternate translation: “for the Messiah, the ones” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 647 | 5:15 | h52q | rc://*/ta/man/translate/figs-idiom | ἐγερθέντι | 1 | Paul uses the word **raised** to refer to someone who had previously died coming back to life. If your language does not use this word to describe coming back to life, you could use a comparable idiom or express the idea plainly. Alternate translation: “having been restored to life” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 648 | 5:15 | aovc | rc://*/ta/man/translate/figs-activepassive | αὐτῶν & καὶ ἐγερθέντι | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “them, the one whom God raised” or “them, whom God raised” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 649 | 5:16 | ic21 | rc://*/ta/man/translate/grammar-connect-logic-result | ὥστε | 1 | Here, the word **Therefore** introduces an inference conclusion from what Paul has said, especially referring back to [5:14–15](../05/14.md). If it would be helpful in your language, you could use a word or phrase that introduces an inference from previous claims. Alternate translation: “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 650 | 5:16 | f2ww | rc://*/ta/man/translate/figs-explicit | ἀπὸ τοῦ νῦν & νῦν | 1 | # Connecting Statement:\n\nHere, the word **now** could refer to: (1) the time when **we** believed. Alternate translation: “starting when we believed, … since then” (2) the time in which Paul was writing this letter. Alternate translation: “from the present moment on … right now” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 651 | 5:16 | efn1 | rc://*/ta/man/translate/figs-idiom | ἀπὸ τοῦ νῦν | 1 | Here, the phrase **from now on** refers to a specific moment in time (**now**) and the all time that follows that moment (**on**). If it would be helpful in your language, you could use a comparable expression. Alternate translation: “starting right now,” or “now and in the future” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 652 | 5:16 | t1cc | rc://*/ta/man/translate/figs-idiom | κατὰ σάρκα | -1 | Here Paul uses the phrase **according to the flesh** to refer to human ways of thinking. If it would be helpful in your language, you could express the idea by using a phrase that refers to human values or perspectives. Alternate translation: “according to human definitions … according to human definitions” or “according to what humans value … according to what humans value” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 653 | 5:16 | y8mk | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ καὶ | -1 | Paul is speaking as **if** it were a possibility that **we regarded Christ according to the flesh** in the past, 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 or phrase such as “although” or “despite the fact that.” Alternate translation: “Even though” or “Despite the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 654 | 5:17 | yx28 | rc://*/ta/man/translate/grammar-connect-logic-result | ὥστε | 1 | Here, the word **Therefore** could introduce an inference from: (1) [5:16](../05/16.md). In this case, Paul is saying that “regarding” Christ in a new ways indicates that a person is also a **new creation**. Alternate translation: “Regarding Christ in this new way shows that” (2) [5:14–15](../05/14.md). In this case, Paul is saying that how Christ died for people causes them to be a **new creation**. Alternate translation: “Because Christ died for people” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 655 | 5:17 | khzj | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | εἴ | 1 | Here Paul uses the conditional form to show that being **in Christ** leads to being **a new creation**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “as long as” or “supposing that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 656 | 5:17 | wark | 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, indicates that a person believes in Christ and is a Christian. If it would be helpful in your language, you could use a phrase that indicates that the person is a Christian, someone who is united to Christ. Alternate translation: “is a Christian” or “is united to Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 657 | 5:17 | af1b | rc://*/ta/man/translate/figs-gendernotations | καινὴ κτίσις | 1 | Although the word **he** is masculine, Paul is using it to refer to any person, either man or woman. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “that person is a new creation” or “he or she is a new creation” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 658 | 5:17 | tl3h | rc://*/ta/man/translate/figs-ellipsis | καινὴ κτίσις | 1 | Here Paul does not directly what state what is **a new creation**. He could be implying that: (1) the person **in Christ** is a **new creation**. Alternate translation: “that person is a new creation” (2) the world is a **new creation**, and the person can experience that when he or she is **in Christ**. Alternate translation: “there is a new creation” or “that person experiences the new creation” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 659 | 5:17 | rt67 | rc://*/ta/man/translate/figs-abstractnouns | καινὴ κτίσις | 1 | If your language does not use an abstract noun for the idea behind **imitators**, you could express the idea by using a verb such as “create.” Paul could be focusing on: (1) what is created. Alternate translation: “he is something that God has newly created” (2) the act of creating. Alternate translation: “God has newly created him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 660 | 5:17 | ue8f | rc://*/ta/man/translate/figs-explicit | τὰ ἀρχαῖα & καινά | 1 | Here, the phrases **old things** and **new things** could refer to: (1) things that characterize a person and their life. Alternate translation: “The things of the old life … things of the new life” (2) the world and how a person experiences it. Alternate translation: “The things of the old world … things of the new world” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 661 | 5:17 | vpe3 | rc://*/ta/man/translate/figs-exclamations | ἰδοὺ | 1 | Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen. Alternate translation: “listen up” or “hear me” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 662 | 5:17 | d7i9 | γέγονεν καινά | 1 | Here, the phrase **new things** could be: (1) the subject of **have come**. Alternate translation: “new things have happened” (2) the object of **have come**, and the subject is the person who is **in Christ**. Alternate translation: “he has become new” | ||
| 663 | 5:17 | izkz | rc://*/ta/man/translate/translate-textvariants | γέγονεν καινά | 1 | Some early manuscripts include the word “all” in this clause, so that it reads, “all things have become new.” Consider whether translations that your readers might be familiar with include “all.” Otherwise, it is recommended that you follow the ULT here, since the best manuscripts do not include “all.” (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 664 | 5:18 | whyb | 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: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 665 | 5:18 | jyf7 | rc://*/ta/man/translate/figs-explicit | τὰ & πάντα | 1 | Here, the phrase **all these things** could refer to: (1) the “new creation” and “new things” that Paul mentioned in [5:17](../05/17.md). Alternate translation: “all these new things” (2) everything that exists. Alternate translation: “all things” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 666 | 5:18 | s1q2 | rc://*/ta/man/translate/figs-distinguish | τοῦ καταλλάξαντος | 1 | Here Paul adding more information about **God**. He is not distinguishing between different gods. If it would be helpful in your language, you could use a form that clearly adds information instead of distinguishing between people. Alternate translation: “and he has reconciled” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 667 | 5:18 | u66s | rc://*/ta/man/translate/figs-possession | τὴν διακονίαν τῆς καταλλαγῆς | 1 | Here Paul uses the possessive form to identify a **ministry** whose goal or aim is **reconciliation**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the ministry that accomplishes this reconciliation” or “the ministry that leads to this reconciliation” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 668 | 5:18 | lj2h | rc://*/ta/man/translate/figs-abstractnouns | δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς | 1 | If your language does not use abstract nouns for the ideas behind **ministry** and **reconciliation**, you could express the ideas by using verbs such as “minister” and “reconcile.” Alternate translation: “having commissioned us to minister so that God reconciles people to himself” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 669 | 5:19 | o5j8 | rc://*/ta/man/translate/grammar-connect-words-phrases | ὡς ὅτι | 1 | Here, the phrase **namely, that** introduces more information about the “ministry of this reconciliation” that Paul mentioned in [5:18](../05/18.md). If it would be helpful in your language, you could use a word or phrase that introduces more information or further explanation. Alternate translation: “that is, that” or “and by this I mean that” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 670 | 5:19 | payo | rc://*/ta/man/translate/figs-infostructure | Θεὸς ἦν ἐν Χριστῷ & καταλλάσσων | 1 | Here, **in Christ** could modify: (1) **reconciling**, so that God **was reconciling** by means of or through **Christ**. In this case, Paul is saying something about how **God** accomplishes the reconciliation. Alternate translation: “in Christ God was reconciling” (2) **was**, so that God was **in Christ**, and he was **reconciling** while he was acting **in Christ**. In this case, Paul is saying something about the relationship between **Christ** and **God**, namely that **Christ** is **God**. Alternate translation: “God was in Christ, reconciling” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 671 | 5:19 | sfrj | rc://*/ta/man/translate/figs-metaphor | Θεὸς & ἐν Χριστῷ | 1 | Here 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 the means by which God accomplishes the “reconciliation.” If it would be helpful in your language, you could use a phrase that indicates that God “reconciles” people by uniting them to Christ. Alternate translation: “God, by uniting people to Christ,” or “God by means of Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 672 | 5:19 | w1d1 | rc://*/ta/man/translate/figs-metonymy | κόσμον | 1 | Here, the word **world** could refer to: (1) the people in the **world**. Alternate translation: “all people” (2) the **world** as a whole, including people, places, and things. Alternate translation: “everything he created” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 673 | 5:19 | joj6 | rc://*/ta/man/translate/figs-infostructure | μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς | 1 | Here Paul may have intended that: (1) **not counting** and **having placed** both introduce ways that God **was reconciling**. Alternate translation: “and he did that by not counting their trespasses against them and by placing in us the word of reconciliation” (2) **not counting** further defines **reconciling**, and **having placed** introduces an action parallel to **reconciling**. Alternate translation: “that is, not counting their trespasses against them, and he was placing in us the word or reconciliation” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 674 | 5:19 | mckq | rc://*/ta/man/translate/figs-idiom | μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν | 1 | Here Paul speaks as if God could keep a “count” of people’s **trespasses**, which means that he would keep track of everything that a person did wrong in order to condemn them. If it would be helpful in your language, you could use a word or phrase that refers to keeping track of or condemning people for what they have done wrong. Alternate translation: “not keeping track of their trespasses” or “not using their trespasses to condemn them” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 675 | 5:19 | a1io | rc://*/ta/man/translate/writing-pronouns | αὐτοῖς τὰ παραπτώματα αὐτῶν | 1 | Here, the words **their** and **them** refers to the people who live in **the world**. If it would be helpful in your language, you could make explicit to whom these pronouns refer. Alternate translation: “the trespasses of the people in the world … them” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 676 | 5:19 | bpnh | rc://*/ta/man/translate/figs-abstractnouns | τὰ παραπτώματα αὐτῶν | 1 | If your language does not use an abstract noun for the idea behind **trespasses**, you could express the idea by using a verb such as “transgress.” Alternate translation: “how they transgressed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 677 | 5:19 | b62q | rc://*/ta/man/translate/figs-metaphor | θέμενος ἐν ἡμῖν | 1 | Here Paul speaks as if **the word of reconciliation** were an object that God would “place in” Paul and those with him. He means that God has called or commissioned them to proclaim this **word of reconciliation**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “having given to us” or “having called us to proclaim” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 678 | 5:19 | om5s | 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 message” or “the news” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 679 | 5:19 | ix97 | rc://*/ta/man/translate/figs-possession | τὸν λόγον τῆς καταλλαγῆς | 1 | Here Paul uses the possessive form to describe a **word** about **reconciliation**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the word about reconciliation” or “the word concerning reconciliation” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 680 | 5:19 | zuoe | rc://*/ta/man/translate/figs-abstractnouns | τῆς καταλλαγῆς | 1 | If your language does not use an abstract noun for the idea behind **reconciliation**, you could express the idea by using a verb such as “reconcile.” Alternate translation: “about how God reconciles the world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 681 | 5:20 | wg8f | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word **Therefore** introduces an inference from what Paul said in the previous verse about how God “placed in us the word of reconciliation” (see [5:19](../05/19.md)). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Because of that” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 682 | 5:20 | q9u9 | ὑπὲρ Χριστοῦ | -1 | Here, the phrase **on behalf of** could indicate that: (1) Paul and those with him represent **Christ**. Alternate translation: “who act for Christ … as those who act for Christ” (2) Paul and those with him act for the benefit of **Christ**. Alternate translation: “for the sake of Christ … for the sake of Christ” | ||
| 683 | 5:20 | uqy7 | ὡς | 1 | Here, the phrase **as though** introduces the implication or meaning of being **ambassadors on behalf of Christ**. If it would be helpful in your language, you could use a word or phrase that introduces an implication or explanation. Alternate translation: “and so” or “which means that” | ||
| 684 | 5:20 | lr70 | rc://*/ta/man/translate/figs-infostructure | παρακαλοῦντος δι’ ἡμῶν; δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ | 1 | Here, the clause **We implore {you} on behalf of Christ** could be: (1) the introduction to what Paul and those with him say as God **is appealing** through them. Alternate translation: “is appealing through us as we implore you on behalf of Christ, ‘Be reconciled to God!’” (2) part of what **God is appealing through us**. Alternate translation: “is appealing through us when we say, ‘We implore you on behalf Christ: be reconciled to God!’” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 685 | 5:20 | me5z | rc://*/ta/man/translate/figs-explicit | παρακαλοῦντος | 1 | Here Paul does not state to whom **God is appealing**. He could imply that he **is appealing** to: (1) everyone. Alternate translation: “is appealing to all people” (2) the Corinthians specifically. Alternate translation: “is appealing to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 686 | 5:20 | eoef | rc://*/ta/man/translate/figs-explicit | δεόμεθα | 1 | Here what Paul says could be addressed to: (1) the Corinthians specifically. Alternate translation: “We implore you Corinthians on behalf of Christ” (2) every person with whom Paul and those with him speak. Alternate translation: “We implore everyone we meet” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 687 | 5:20 | t7be | rc://*/ta/man/translate/figs-quotations | Χριστοῦ, καταλλάγητε τῷ Θεῷ | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “Christ that you should be reconciled to God!” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 688 | 5:20 | a6fx | rc://*/ta/man/translate/figs-activepassive | καταλλάγητε τῷ Θεῷ | 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 could be implying that: (1) the Corinthians do it to themselves. Alternate translation: “Reconcile yourselves with God” (2) God does it. Alternate translation: “Let God reconcile you to himself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 689 | 5:21 | jp2a | rc://*/ta/man/translate/writing-pronouns | τὸν μὴ γνόντα ἁμαρτίαν & ἐποίησεν & ἐν αὐτῷ | 1 | Here, the words **one** and **him** refer to Jesus the Messiah. The word **he** refers to God the Father. If it would be helpful in your language, you could make explicit to whom these pronouns refer. Alternate translation: “Jesus, who did not know sin, God made … in Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 690 | 5:21 | qim8 | rc://*/ta/man/translate/figs-idiom | τὸν μὴ γνόντα ἁμαρτίαν | 1 | Here, the phrase **having known sin** refers to committing or doing **sin**. It does not refer just to knowing about **sin**. If it would be helpful in your language, you could use a word or phrase that refers to committing **sin**. Alternate translation: “The one not having done sin” or “The one not having sinned” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 691 | 5:21 | oxvb | rc://*/ta/man/translate/figs-metaphor | ἁμαρτίαν ἐποίησεν | 1 | Here Paul speaks as if God **made** Jesus **sin**. He could mean that God: (1) treated Jesus like he was a sinner. Alternate translation: “he regarded as a sinner” (2) identified Jesus with sinners and sin. Alternate translation: “he made like a sinner” (3) caused Jesus to be a sin offering. Alternate translation: “he made a sin offering” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 692 | 5:21 | dmjk | rc://*/ta/man/translate/figs-explicit | ὑπὲρ ἡμῶν | 1 | Here, the phrase **for us** could indicate that God made Jesus **sin**: (1) to benefit or help **us**. Alternate translation: “for our sake” or “for our benefit” (2) instead of or in place of **us**. Alternate translation: “in place of us” or “instead of us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 693 | 5:21 | pix7 | rc://*/ta/man/translate/figs-metaphor | ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ | 1 | Here Paul speaks as if people could become **the righteousness of God**. He could mean that **we**: (1) share the **righteousness** that God gives to those who believe. Alternate translation: “we might share in the righteousness of God” (2) are declared “righteous” by God. Alternate translation: “we might be declared to have the righteousness of God” (3) become those who live “righteously.” Alternate translation: “we might act according to the righteousness of God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 694 | 5:21 | kmt9 | rc://*/ta/man/translate/figs-possession | δικαιοσύνη Θεοῦ | 1 | Here Paul uses the possessive form to describe **righteousness** that could: (1) come from **God**. Alternate translation: “righteousness from God” (2) belong to **God**. Alternate translation: “God’s own righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 695 | 5:21 | ebz2 | rc://*/ta/man/translate/figs-abstractnouns | ἡμεῖς γενώμεθα δικαιοσύνη Θεοῦ | 1 | If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous.” Make sure your translation fits with how you understand what **righteousness of God** means. Alternate translation: “God might make us righteous” or “we might be righteous because of what God does” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 696 | 5:21 | cypg | rc://*/ta/man/translate/figs-metaphor | ἐν αὐτῷ | 1 | Here Paul uses the spatial metaphor **in him** to describe the union of believers with Christ. In this case, being **in him**, or united to Christ, explains how people **become the righteousness of God**. If it would be helpful in your language, you could use a phrase that indicates that being united to Christ is the means by which people receive the **righteousness**. Alternate translation: “by being united to him” or “as God unites us to him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 697 | 6:intro | f5qu | 0 | # 2 Corinthians 6 General Notes\n\n## Structure and formatting\n\n4. Paul’s ministry (2:14–7:4)\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)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the quotations from the Old Testament in [6:2](../06/02.md) and [6:16–18](../06/16.md).\n\n## Special Concepts in this Chapter\n\n### Commendation of ministry\n\nIn [6:3–4](../06/03.md), Paul tells the Corinthians that he avoids doing anything that would cause offense and lead to people blaming ministry. In fact, he and those with him “commend themselves” in many ways, and he provides a list of those ways in [6:4–10](../06/04.md). Paul commends their ministry in this way because other people in Corinth were claiming that Paul was not a good apostle or minister for Christ. They claimed that they were better ministers for Christ. Paul responds here by listing what he and those with him do and experience as true ministers of Christ. Make sure that you express the list so that it shows that Paul and those with him are true ministers of Christ. \n\n## Important Figures of Speech in this Chapter\n\n### “Weapons of righteousness”\n\nIn [6:7](../06/07.md), Paul states that he and with him “weapons of righteousness” for both hands. He could mean that “righteousness”: (1) is the “weapons” (2) is defended by the “weapons” (3) characterizes the “weapons.” Also the idea that the “weapons” are for both hands could indicate that: (1) Paul and those with him have an offensive weapon in one hand and a defensive weapon in the other hand (2) Paul and those with him can defend against enemies coming from any direction. Paul does not state whom he is fighting against with these “weapons,” but it is probably sin, evil powers, and people who oppose his ministry. See the notes on this verse for translation options. \n\n### “Opening” the heart\n\nIn [6:11–13](../06/11.md), Paul speaks about “opening” the heart and, in contrast, being “restricted.” He is speaking about loving other people as if it were an “open” heart and failing to love other people as it were a “restriction” in one’s insides. If your culture can express the idea of love by referring to where in their bodies people feel love, you could do so in these verses. Otherwise, you could use a comparable metaphor or plain language. See the notes on these verses for translation options. \n\n### The temple of the living God\n\nIn [6:16](../06/16.md), Paul claims that believers are “the temple of the living God.” In the last part of the verse, he quotes from the Old Testament to prove that this is true. This quotation also shows that the identification of God’s people with the temple indicates that God is with his people and treats them as his people. Since the temple is a very important part of Paul’s culture, you should preserve the temple language. If your readers would not understand the metaphor, you could express it as a simile or explain it in a footnote. See the notes on this verse for translation options. \n\n### Rhetorical questions\n\nIn [6:14–16](../06/14.md), Paul asks five questions, and each question assumes that the answer is “none” or “nothing.” Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as negative statements. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [6:4–10](../06/04.md)\n\nThese verses contain one long list of the situations and ways in which Paul and those with him commend their ministry. This list is divided into three parts. Each part uses a repeated form for each item. The first part uses the word “in” ([6:4–7a](../06/04.md)), the second part uses the word “through” ([6:7b–8a](../06/07.md)), and the third part uses the words “as” and “yet” or “but” ([6:8b–10](../06/08.md)). If possible, represent these parts in your language by using repeated words or some other natural form. Consider whether a long list like this would be natural in your language. The UST models one possible way to divide the list up into shorter sentences. \n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |||
| 698 | 6:1 | kf1d | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | # Connecting Statement:\n\nHere, the word **Now** introduces a development of the ideas from the previous verses, especially from [5:20–21](../05/20.md). 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: “Further,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 699 | 6:1 | tbr6 | rc://*/ta/man/translate/figs-explicit | συνεργοῦντες | 1 | Here Paul does not directly state **with** whom he is **working**. He could be implying that he works **with**: (1) God, since God is the subject of the previous sentence. Alternate translation: “working together with God” (2) the Corinthians, since they are the ones ho is “urging.” Alternate translation: “working together with you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 700 | 6:1 | x4hc | rc://*/ta/man/translate/figs-exclusive | καὶ, παρακαλοῦμεν | 1 | Here and throughout this chapter, **we** does not include the Corinthians. The first person plural could refer to: (1) Paul and those who work with him. Alternate translation: “we who preach the good news also urge” (2) just Paul. Alternate translation: “I also urge” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 701 | 6:1 | s8db | rc://*/ta/man/translate/figs-doublenegatives | καὶ, παρακαλοῦμεν μὴ εἰς κενὸν τὴν χάριν τοῦ Θεοῦ δέξασθαι ὑμᾶς | 1 | Here Paul uses two negative terms, **not** and **in vain**, to indicate a positive meaning. If your language does not use two negative words like this, you could instead use one positive term. Alternate translation: “we also urge you to receive the grace of God so that it has results” or “we also urge you to receive the grace of God so that it produces its goal” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 702 | 6:1 | wdla | rc://*/ta/man/translate/figs-abstractnouns | τὴν χάριν τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for the idea behind **gracious**, you could express the idea by using a verbal phrase such as “act kindly” or an adverb such as “graciously.” Alternate translation: “how God acts kindly” or “how God acts graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 703 | 6:1 | pdgo | rc://*/ta/man/translate/figs-idiom | εἰς κενὸν | 1 | Here, **in vain** identifies a cause that does not have its intended effect. In this case, receiving **the grace of God** will not lead to salvation if the Corinthians do not persevere in living as those who have received **the grace of God**. If it would be helpful in your language, you use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 704 | 6:2 | ooms | rc://*/ta/man/translate/grammar-connect-logic-result | γάρ | 1 | Here, the word **For** introduces a reason why the Corinthians should “receive the grace of God” (see [6:1](../06/01.md)). If it would be helpful in your language, you could use a different word or phrase that introduces reason for an exhortation. Alternate translation: “because” or “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 705 | 6:2 | u9kc | rc://*/ta/man/translate/writing-quotations | λέγει | 1 | Here, the phrase **he says** introduces words that God speaks in the Scriptures. Specifically, Paul is quoting from a Greek translation of [Isaiah 49:8](../isa/49/08.md). If it would be helpful in your language, you use a form that indicates that God speaks these words that come from Isaiah. Alternate translation: “according to Isaiah the prophet God says,” or “God speaks these words through Isaiah:” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 706 | 6:2 | uqu5 | rc://*/ta/man/translate/figs-quotations | λέγει & καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he says that at an acceptable time he listened to you, and in a day of salvation he helped you.” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 707 | 6:2 | pp3i | rc://*/ta/man/translate/figs-parallelism | καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. ἰδοὺ, νῦν καιρὸς εὐπρόσδεκτος; ἰδοὺ, νῦν ἡμέρα σωτηρίας | 1 | The two clauses in the quotation mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Make sure that you use the same form for Paul’s interpretation of the quotation, which is also in parallel form. Alternate translation: “At an acceptable time I listened to you; yes, in a day of salvation I helped you. Behold, now is a favorable time; yes, now is a day of salvation” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 708 | 6:2 | kilf | rc://*/ta/man/translate/figs-idiom | καιρῷ δεκτῷ | 1 | Here, the phrase **an acceptable time** refers to a point in time that someone considers to proper or appropriate for doing something. Paul could be implying that this **time** is **acceptable** to: (1) God. Alternate translation: “At a time that I considered right” or “At a time appropriate for me” (2) people. Alternate translation: “At a time that people considered right” or “At a time appropriate for people” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 709 | 6:2 | iz3h | rc://*/ta/man/translate/figs-explicit | ἐπήκουσά σου | 1 | Here, the word **listened** indicates that God both listened and responded. If it would be helpful in your language, you could clarify that God did not just “listen” but also acted in response. Alternate translation: “I answered you” or “I listened to you and responded” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 710 | 6:2 | be7i | rc://*/ta/man/translate/figs-yousingular | σου & σοι | 1 | Because God is speaking to one person, his special servant, **you** in the quotation is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 711 | 6:2 | z6w6 | rc://*/ta/man/translate/figs-idiom | ἐν ἡμέρᾳ σωτηρίας | 1 | Here, the phrase **day of salvation** refers to the time when God will bring **salvation** for his people. If it would be helpful in your language, you could use a more natural form for this idea. Alternate translation: “in the time of salvation” or “at the time when I gave salvation” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 712 | 6:2 | qrdt | rc://*/ta/man/translate/figs-abstractnouns | σωτηρίας | 1 | If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “when I saved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 713 | 6:2 | sa94 | rc://*/ta/man/translate/figs-exclamations | ἰδοὺ, νῦν | -1 | Here, the words **Behold** and **Look** draw the attention of the audience and ask them to listen carefully. If it would be helpful in your language, you could express the idea with words or phrases that ask the audience to listen, or you could use another form that draws the audience’s attention to the statements that follow. Alternate translation: “Pay attention! Now … Pay attention! Now” or “Listen, now … Now” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 714 | 6:2 | j4k4 | καιρὸς εὐπρόσδεκτος & ἡμέρα σωτηρίας | 1 | Here, the phrases **a day of salvation** and **a favorable time** repeat the words from the quotation exactly, except Paul uses a word that emphasizes that the **time** is good (**favorable**) instead of just appropriate (**acceptable**). Use the form that you used in the quotation, although if possible use a word for “good” **time** instead of just **acceptable time**. Alternate translation: “is a time that God considers good … is a time of salvation” or “is a time appropriate for God … is a time when God gives salvation” | ||
| 715 | 6:3 | shtt | rc://*/ta/man/translate/figs-infostructure | διδόντες | 1 | Here, the word **giving** goes with the clause “we also urge you” in [6:1](../06/01.md). It introduces an explanation of how Paul and those with him serve God. In most languages, it is best to begin a new sentence with this verse. If it would be helpful in your language, you could use a word or phrase that clearly links back to “we also urge” from [6:1](../06/01.md). If you use the following alternate translation, you will need to end the previous verse with a period. Alternate translation: “As we urge you to receive the grace God, we give” or “As we serve God, we give” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 716 | 6:3 | v3wc | rc://*/ta/man/translate/figs-idiom | μηδεμίαν & διδόντες προσκοπήν | 1 | Here, the phrase **giving no cause for offense** refers to how a person acts so that others are not offended. If it would be helpful in your language, you could use a more natural form. Alternate translation: “avoiding provoking others” or “doing nothing that could cause offense” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 717 | 6:3 | c9kr | rc://*/ta/man/translate/figs-abstractnouns | προσκοπήν | 1 | If your language does not use an abstract noun for the idea behind **offense**, you could express the idea by using a verb such as “offend” or “upset.” Alternate translation: “cause to be offended” or “reason to be upset” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 718 | 6:3 | sv9d | rc://*/ta/man/translate/figs-explicit | ἐν μηδενὶ | 1 | Here, the phrase **in anything** could refer to: (1) actions and behavior. Alternate translation: “in whatever we do” (2) people. Alternate translation: “among anybody” or “to any person” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 719 | 6:3 | he3c | rc://*/ta/man/translate/figs-activepassive | μὴ μωμηθῇ ἡ διακονία | 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 could be implying that: (1) other people would do it. Alternate translation: “others might not blame our ministry” (2) God. Alternate translation: “God might not blame our ministry” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 720 | 6:3 | fkf9 | rc://*/ta/man/translate/figs-abstractnouns | ἡ διακονία | 1 | If your language does not use an abstract noun for the idea behind **ministry**, you could express the idea by using a verb such as “minister.” Alternate translation: “how we minister” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 721 | 6:3 | winz | rc://*/ta/man/translate/translate-unknown | μὴ μωμηθῇ | 1 | Here, the word **blamed** refers to how people criticize something or find fault with it. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “might not be critiqued” or “might not be condemned” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 722 | 6:4 | xd9l | rc://*/ta/man/translate/translate-unknown | συνιστάντες ἑαυτοὺς | 1 | # General Information:\n\nHere, the phrase **commend ourselves** refers to the practice of stating why one should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. Alternate translation: “we present ourselves favorably” or “we vouch for ourselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 723 | 6:4 | p6pl | rc://*/ta/man/translate/figs-explicit | ἐν παντὶ συνιστάντες ἑαυτοὺς ὡς Θεοῦ διάκονοι | 1 | Here the word **as** could introduce: (1) who they are (**servants of God**) while they **commend** themselves. Alternate translation: “we who are servants of God commend ourselves in everything” (2) what it is that they must **commend** themselves to be. Alternate translation: “we commend ourselves in everything, proving that we are servants of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 724 | 6:4 | p9up | rc://*/ta/man/translate/figs-possession | Θεοῦ διάκονοι | 1 | Here Paul uses the possessive form to refer **servants** who serve **God**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “servants for God” or “God’s servants” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 725 | 6:4 | faw1 | rc://*/ta/man/translate/figs-infostructure | Θεοῦ & ἐν ὑπομονῇ πολλῇ, ἐν | 1 | Here, the phrase **in much endurance** could go with: (1) the list that follows. In this case, the list gives the situation in which they have **much endurance**. Alternate translation: “of God; we have much endurance in” (2) **we commend ourselves**. In this case, the phrase gives an explanation for how they **commend** themselves, and the list gives the situations in which this occurs Alternate translation: “of God by having much endurance; we show this in” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 726 | 6:4 | xyf9 | rc://*/ta/man/translate/figs-abstractnouns | ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις | 1 | If your language does not use abstract nouns for the ideas behind **endurance,** **tribulations**, **hardships**, and **distresses**, you could express the ideas in a more natural way. Alternate translation: “enduring at all times while we are persecuted, pressured, and distressed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 727 | 6:4 | ndmv | rc://*/ta/man/translate/figs-doublet | ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις | 1 | Here, the words **tribulations**, **hardships**, and **distresses** function together to refer to many different kinds of persecution and suffering. It is possible that **tribulations** refers to direct persecution, **hardships** refers to being forced to do something difficult, and **distresses** refers to being unable to do what one wants. If you do not have three words for these categories, and if the repetition would be confusing, you could use one or two words or phrases to refer to suffering and persecution. Alternate translation: “in persecutions, in suffering” or “in every tribulation” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 728 | 6:5 | ded3 | rc://*/ta/man/translate/figs-abstractnouns | ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις | 1 | If your language does not express some of these ideas with nouns, you could express the ideas by using verbal phrases or in another natural way. Alternate translation: “in being beaten, in being imprisoned, in being mobbed, in working hard, in sleeping little, in being hungry” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 729 | 6:5 | r2fj | rc://*/ta/man/translate/translate-unknown | πληγαῖς | 1 | Here, the word **beatings** refers to when a person strikes another person multiple times, usually with a stick or rope. If it would be helpful in your language, you could use a word or phrase that refers to this kind of action. Alternate translation: “whippings” or “floggings” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 730 | 6:5 | onzg | rc://*/ta/man/translate/translate-unknown | ἀκαταστασίαις | 1 | Here, the word **riots** refers to how a large of people become upset about something and as a group hurt people and property. If it would be helpful in your language, you could use a word or phrase that refers to this behavior. Alternate translation: “dangerous mobs” or “violent disturbances” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 731 | 6:5 | t43d | rc://*/ta/man/translate/translate-unknown | ἀγρυπνίαις | 1 | Here, the word **sleeplessness** refers to not getting any or enough sleep. If it would be helpful in your language, you could use a word or phrase that clearly expresses this idea. Alternate translation: “sleep deprivation” or “a lack of sleep” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 732 | 6:6 | w84c | rc://*/ta/man/translate/figs-abstractnouns | ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι Ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ | 1 | If your language does not use abstract nouns for these ideas, you could express the ideas by using verbal phrases or adjectives. Alternate translation: “we are pure, knowledgeable, patient, kind, filled with the Holy Spirit, sincerely loving” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 733 | 6:6 | k3c5 | rc://*/ta/man/translate/translate-unknown | ἁγνότητι | 1 | Here, the word **purity** refers to a state that is not qualified by evil or shameful things. If it would be helpful in your language, you could use a word or phrase that identifies a lack of these things. Alternate translation: “virtue” or “innocence” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 734 | 6:6 | e2lc | ἐν Πνεύματι Ἁγίῳ | 1 | Here, the phrase **in the Holy Spirit** could refer to: (1) having the power or help of the **Holy Spirit**. Alternate translation: “in the power of the Holy Spirit” (2) being “holy” in one’s “spirit.” Alternate translation: “in holiness of spirit” | ||
| 735 | 6:6 | mwzw | rc://*/ta/man/translate/translate-unknown | ἀγάπῃ ἀνυποκρίτῳ | 1 | Here, the word **sincere** indicates that the **love** is focused only on loving others and not on what one might gain from loving others. If it would be helpful in your language, you could use a word or phrase that makes the idea clear. Alternate translation: “love that is not hypocritical” or “love with pure motives” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 736 | 6:7 | b6am | rc://*/ta/man/translate/figs-abstractnouns | ἐν λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ | 1 | If your language does not use abstract nouns for the ideas behind **truth** and **power**, you could express the ideas in a more natural way. Alternate translation: “in the word about what is true, in God empowering us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 737 | 6:7 | cr55 | rc://*/ta/man/translate/figs-metonymy | λόγῳ | 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 message” or “the communication” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 738 | 6:7 | dui6 | rc://*/ta/man/translate/figs-possession | ἐν λόγῳ ἀληθείας | 1 | Here Paul could use the possessive to describe: (1) a **word** about the **truth**. Alternate translation: “in the word about the truth” (2) a **word** that is characterized by **truth**. Alternate translation: “the truthful word” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 739 | 6:7 | p5l5 | rc://*/ta/man/translate/figs-possession | ἐν δυνάμει Θεοῦ | 1 | Here Paul uses the possessive form to describe **power** that comes from **God**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “in the power that comes from God” or “in power given by God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 740 | 6:7 | ef5b | rc://*/ta/man/translate/figs-metaphor | διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν | 1 | Here speaks as if **righteousness** were **weapons** for **the right hand and the left**. He means that the righteous way in which he and those with him live their lives is like armor and swords which they use to protect themselves and fight against enemies. Paul does not state who the enemy is, but he implies that it is anyone and anything that acts against God and the gospel. If it would be helpful in your language, you could express the idea with simile form or in plain language. Alternate translation: “through righteousness, which is like weapons for the right hand the left” or “through righteousness, which protects us from God’s enemies” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 741 | 6:7 | gg43 | rc://*/ta/man/translate/figs-possession | τῶν ὅπλων τῆς δικαιοσύνης | 1 | Here Paul uses the possessive form to describe **weapons** that could: (1) be **righteousness**. Alternate translation: “the weapons, which are righteousness,” (2) come from or because of **righteousness**. Alternate translation: “the weapons that righteous provides” or “the weapons that come from righteousness” (3) defend or fight for **righteousness**. Alternate translation: “the weapons to defend righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 742 | 6:7 | ozxm | rc://*/ta/man/translate/figs-abstractnouns | τῶν ὅπλων τῆς δικαιοσύνης | 1 | If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous” or an adverb such as “righteously.” Alternate translation: “weapons, that is, how we live righteously,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 743 | 6:7 | ijr2 | rc://*/ta/man/translate/figs-explicit | τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν | 1 | Here, having **weapons** for **the right hand and the left** could describe how a soldier: (1) has an offensive weapon in one hand and a defensive weapon in the other. Alternate translation: “of righteous, both a sword and a shield” or “of righteousness for attack and defense” (2) is completely equipped for battle and able to defend against attacks from **right** and **left**. Alternate translation: “of righteous for defense on all sides” or “of righteousness with which we are fully equipped” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 744 | 6:8 | ftu0 | rc://*/ta/man/translate/figs-explicit | διὰ δόξης καὶ ἀτιμίας, διὰ δυσφημίας καὶ εὐφημίας | 1 | In these two statements, Paul indicates that he and those with him persevere in serving God whether people think and say good or bad things about them. If it would be helpful in your language, you could use a form that clearly expresses this idea. Alternate translation: “whether we receive honor or dishonor, whether there are bad reports or good reports about us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 745 | 6:8 | m51w | rc://*/ta/man/translate/figs-abstractnouns | δόξης καὶ ἀτιμίας | 1 | If your language does not use abstract nouns for the ideas behind **honor** and **dishonor**, you could express the ideas by using verbs such as “honor” and “dishonor.” Alternate translation: “being honored and dishonored” or “others glorifying us and disgracing us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 746 | 6:8 | fedq | rc://*/ta/man/translate/figs-explicit | ὡς πλάνοι καὶ ἀληθεῖς | 1 | Here and in the following two verses Paul uses **as** to introduce what other people think about him and those with him and then **yet** or “but” to introduce what is really true about them. If it would be helpful in your language, you could use a form that naturally expresses a contrast between what people think and what is actually true. Alternate translation: “considered to be deceivers, but actually true” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 747 | 6:8 | e4pf | rc://*/ta/man/translate/figs-nominaladj | ἀληθεῖς | 1 | Paul is using the adjective **true** as a noun in order to identify himself and those with him as those who “truly” are who they say they are. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “truthful people” or “telling the truth” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 748 | 6:9 | niij | rc://*/ta/man/translate/figs-explicit | ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡς ἀποθνῄσκοντες καὶ ἰδοὺ, ζῶμεν, ὡς παιδευόμενοι καὶ μὴ θανατούμενοι | 1 | Here and in the following verse Paul uses **as** to introduce what other people think about him and those with him and then **yet** or “but” to introduce what is really true about them. If it would be helpful in your language, you could use a form that naturally expresses a contrast between what people think and what is actually true. Alternate translation: “considered to be unknown, but actually well known; considered to be dying, but actually—behold!—living; considered to be being disciplined, but actually not being put to death” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 749 | 6:9 | fcb5 | rc://*/ta/man/translate/figs-activepassive | ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι | 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 actions, Paul could be implying that he is: (1) **unknown** to many people but **known** to God. Alternate translation: “many people not knowing us, yet God knowing us well” (2) **unknown** to some people, but **known** to other people. Alternate translation: “some people not knowing us, yet others knowing us well” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 750 | 6:9 | x7bu | rc://*/ta/man/translate/figs-exclamations | καὶ ἰδοὺ, ζῶμεν | 1 | Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express the idea with a word or phrase that asks the audience to listen, or you could use another form that draws the audience’s attention to the statement that follows. Alternate translation: “yet, and listen to this, living” or “yet most certainly living” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 751 | 6:9 | r1d9 | rc://*/ta/man/translate/figs-activepassive | ὡς παιδευόμενοι καὶ μὴ θανατούμενοι | 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 actions, Paul could be implying that: (1) God does them. Alternate translation: “God disciplining us yet not putting us to death” (2) other people do them. Alternate translation: “people disciplining us yet not putting us to death” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 752 | 6:9 | nqcv | rc://*/ta/man/translate/figs-abstractnouns | μὴ θανατούμενοι | 1 | If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die” or “kill.” Alternate translation: “yet not being killed” or “not dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 753 | 6:10 | so04 | rc://*/ta/man/translate/figs-explicit | ὡς λυπούμενοι ἀεὶ δὲ χαίροντες, ὡς πτωχοὶ πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες | 1 | Here, just as in the previous verse, Paul uses **as** to introduce what other people think about him and those with him and then **yet** or **but** to introduce what is really true about them. If it would be helpful in your language, you could use a form that naturally expresses a contrast between what people think and what is actually true. Alternate translation: “considered to be sorrowful, but actually always rejoicing; considered to be poor, but actually making many rich; considered to have nothing, but actually possessing all things” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 754 | 6:10 | vydj | rc://*/ta/man/translate/figs-metaphor | πολλοὺς & πλουτίζοντες | 1 | Here Paul speaks as if he and those with him made other people **rich**. He means that he helps people receive blessings from God, including forgiveness and new life, which makes them spiritually **rich**. If it would be helpful in your language, you could use a simile or express the idea in plain language. Alternate translation: “making many spiritually rich” or “enabling many to receive new life, which is like being rich” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 755 | 6:10 | pajk | rc://*/ta/man/translate/figs-nominaladj | πολλοὺς | 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: “many others” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 756 | 6:10 | fpqg | rc://*/ta/man/translate/figs-explicit | πάντα | 1 | Here Paul could be stating that they “possess”: (1) **all things** that Christ possesses. In other words, because Christ rules over everything, Paul and those with him also “possess” everything. Alternate translation: “all things in Christ” (2) **all** spiritual blessings, which are the important **things**. Alternate translation: “all spiritual blessings” or “everything that is really important” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 757 | 6:11 | mv85 | rc://*/ta/man/translate/figs-activepassive | τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς, Κορίνθιοι, ἡ καρδία ἡμῶν πεπλάτυνται | 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 actions, Paul implies that he and those with him did them. Alternate translation: “We have opened our mouth toward you, Corinthians; we have opened our heart wide” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 758 | 6:11 | v74j | rc://*/ta/man/translate/grammar-collectivenouns | τὸ στόμα ἡμῶν & ἡ καρδία ἡμῶν | 1 | Here Paul is speaking of all of their “mouths” and “hearts,” not of one particular **mouth** or **heart**. If it would be helpful in your language, you could use a form that refers to “mouths” and “hearts” in general. Alternate translation: “Each of our mouths … each of our hearts” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 759 | 6:11 | r815 | rc://*/ta/man/translate/figs-metonymy | τὸ στόμα ἡμῶν & ἡ καρδία ἡμῶν | 1 | Here, the word **mouth** refers to the action of speaking with the **mouth**, and the word **heart** refers to the act of thinking and feeling with the **heart**. If it would be helpful in your language, you could use words or phrases that refer to the actions rather than to where the actions occur. Alternate translation: “Our speaking … our feeling” or “How we speak … how we feel” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 760 | 6:11 | jvak | rc://*/ta/man/translate/figs-metaphor | τὸ στόμα ἡμῶν ἀνέῳγεν πρὸς ὑμᾶς | 1 | Here Paul speaks as he and those with had **opened** their mouths **toward** the Corinthians. He means that he and those with him have spoken what is true, and they have spoken confidently. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Paul could be specifically referring to: (1) how he and those with him have interacted with the Corinthians in the past. Alternate translation: “We have always spoken confidently and truthfully to you” (2) what he has said in this letter so far. Alternate translation: “We have written confidently and truthfully to you ” (3) what he said in [6:3–10](../06/03.md). Alternate translation: “We wrote those things to you confidently and truthfully” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 761 | 6:11 | w42w | rc://*/ta/man/translate/figs-metaphor | ἡ καρδία ἡμῶν πεπλάτυνται | 1 | Here Paul speaks as if he and those with him have **opened wide** their “hearts” to the Corinthians. He means that they love and care for the Corinthians. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “we have made room in our hearts for you” or “we love you very much” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 762 | 6:12 | m2kq | rc://*/ta/man/translate/figs-metaphor | οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν | 1 | Here Paul speaks about loving others as if it was about having space in one’s insides. When people have space for other people inside them (**not restricted**), they are loving and caring for them. If it would be helpful in your language, you could use a comparable metaphor or plain language. Alternate translation: “There is space for you in our hearts, but you do not have space for us in your hearts” or “You are being loved by us, but you are not fully loving us” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 763 | 6:12 | u4fz | rc://*/ta/man/translate/figs-activepassive | οὐ στενοχωρεῖσθε ἐν ἡμῖν, στενοχωρεῖσθε δὲ ἐν τοῖς σπλάγχνοις ὑμῶν | 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: “We are not restricting you, but your affections are restricting you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 764 | 6:12 | xv9t | rc://*/ta/man/translate/translate-unknown | ἐν τοῖς σπλάγχνοις ὑμῶν | 1 | Here, the word **affections** refers to the insides of a person where that person feels emotions, particularly emotions related to compassion and love. If it would be helpful in your language, you could use a word or phrase that refers to these emotions or to the place where people feel these emotions. Alternate translation: “in your love” or “in your heart” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 765 | 6:12 | p88s | rc://*/ta/man/translate/figs-abstractnouns | τοῖς σπλάγχνοις ὑμῶν | 1 | If your language does not use an abstract noun for the idea behind **affections**, you could express the idea by using a verb such as “feel.” Alternate translation: “what you feel” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 766 | 6:13 | ypsz | rc://*/ta/man/translate/figs-infostructure | τὴν δὲ αὐτὴν ἀντιμισθίαν (ὡς τέκνοις λέγω) πλατύνθητε καὶ ὑμεῖς | 1 | Here, the clause **I speak as to children** is a parenthetical statement that breaks up the sentence to give more information about how Paul is speaking. If it would be helpful in your language, you could move the clause to wherever it is most natural to put a statement about how one is speaking. Alternate translation: “and—I speak as to children—in the same exchange, open yourselves wide also” or “and in the same exchange, open yourselves wide also—I speak as to children.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 767 | 6:13 | b62y | rc://*/ta/man/translate/figs-explicit | τὴν & αὐτὴν ἀντιμισθίαν | 1 | Here, the phrase **same exchange** refers to how Paul and those with him have “opened their hearts” (that is, shown love) to the Corinthians. This is the first part of the **exchange**, and now Paul wants the Corinthians to complete this **exchange** by “opening themselves” to Paul and those with him. If it would be helpful in your language, you could express what is being “exchanged” more explicitly. Alternate translation: “now that we have opened our hearts to you, in exchange” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 768 | 6:13 | zdfh | rc://*/ta/man/translate/figs-simile | ὡς τέκνοις λέγω | 1 | Here Paul indicates that he is speaking as if he were addressing **children**. He could mean that: (1) he is using words and ideas that children use, particularly referring to the idea of **exchange**. Alternate translation: “I am using childish language” or “I speak as children speak to each other” (2) he is speaking to the Corinthians as if he was their father and they were his children. Alternate translation: “I speak to you who are like my own children” (See: [[rc://*/ta/man/translate/figs-simile]]) | |
| 769 | 6:13 | c6vp | rc://*/ta/man/translate/figs-metaphor | πλατύνθητε καὶ ὑμεῖς | 1 | Here Paul continues to speak about loving others as if it was about having space in one’s insides. When people have space for other people inside them, they love and care for them. If it would be helpful in your language, you could use a comparable metaphor or plain language. See how you translated the similar clause at the end of [6:11](../06/11.md). Alternate translation: “make space in your hearts also” or “love us also” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 770 | 6:14 | qd33 | rc://*/ta/man/translate/figs-metaphor | μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις | 1 | Here Paul refers to a farming practice in which two or more animals were **yoked together** with a piece of wood that was then connected to a plow or cart. In this way, the animals together pulled the plow or cart. Paul applies this farming practice to people to indicate that believers should not accomplish what God wants them to do by working with **unbelievers**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “Do not team up with unbelievers” or “Do not have a close relationship with unbelievers” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 771 | 6:14 | x89j | rc://*/ta/man/translate/figs-activepassive | μὴ γίνεσθε ἑτεροζυγοῦντες | 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 people do it to themselves. Alternate translation: “Do not yoke yourselves together” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 772 | 6:14 | v7kk | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a some reasons why the Corinthians should be **yoked** with **unbelievers**. If it would be helpful in your language, you could use a different word or phrase that introduces reasons for a command. Alternate translation: “because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 773 | 6:14 | v7pw | rc://*/ta/man/translate/figs-rquestion | τίς & μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, ἢ τίς κοινωνία φωτὶ πρὸς σκότος? | 1 | Here Paul is using the question form to deny that something could be true. If you would not use the question form for this purpose in your language, you could express the idea by using strong negations. Alternate translation: “righteousness and lawlessness cannot have partnership! Nor can light and darkness have fellowship!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 774 | 6:14 | n5so | rc://*/ta/man/translate/figs-abstractnouns | τίς & μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ | 1 | If your language does not use abstract nouns for the ideas behind **partnership**, **righteousness**, and **lawlessness**, you could express the ideas in a more natural way. Alternate translation: “can righteous people and lawless people partner” or “can what is righteous partner with what is lawless” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 775 | 6:14 | xr52 | rc://*/ta/man/translate/figs-abstractnouns | τίς κοινωνία φωτὶ πρὸς σκότος? | 1 | If your language does not use abstract nouns for the ideas behind **fellowship**, **light**, and **darkness**, you could express the ideas in a more natural way. Alternate translation: “can what is bright go together with what is dark” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 776 | 6:14 | h9ks | rc://*/ta/man/translate/figs-metaphor | τίς κοινωνία φωτὶ πρὸς σκότος? | 1 | Here Paul speaks about how **light** and **darkness** do not have **fellowship**. He could be speaking about: (1) things and people that are good (**light**) and things and people that are evil (**darkness**). Alternate translation: “what fellowship do good people have with evil people” (2) God’s kingdom and people (**light**) and Satan’s kingdom and people (**darkness**). Alternate translation: “what fellowship does God’s kingdom have with Satan’s kingdom” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 777 | 6:15 | r1vq | rc://*/ta/man/translate/figs-rquestion | τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου | 1 | Here, just as in [6:14](../06/14.md), Paul is using the question form to deny that something could be true. If you would not use the question form for this purpose in your language, you could express the idea by using strong negations. Alternate translation: “And Christ has no harmony with Beliar! Nor does a believer have a share with an unbeliever!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 778 | 6:15 | f832 | rc://*/ta/man/translate/figs-abstractnouns | τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ | 1 | If your language does not use an abstract noun for the idea behind **harmony**, you could express the idea by using a verb such as “agree” or “go together.” Alternate translation: “And does Christ go together with Beliar” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 779 | 6:15 | rm3r | rc://*/ta/man/translate/translate-names | Βελιάρ | 1 | Here, the word **Beliar** is another name for the devil, who is also called Satan. If it would be helpful in your language, you could include a footnote or short phrase that clarifies that **Beliar** is another name for Satan. Alternate translation: “Beliar, that is, Satan” (See: [[rc://*/ta/man/translate/translate-names]]) | |
| 780 | 6:15 | jdq6 | rc://*/ta/man/translate/figs-abstractnouns | τίς μερὶς πιστῷ μετὰ ἀπίστου | 1 | If your language does not use an abstract noun for the idea behind **share**, you could express the idea by using a verb such as “share.” Alternate translation: “what does a believer share with an unbeliever” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 781 | 6:15 | z9iv | rc://*/ta/man/translate/figs-genericnoun | τίς μερὶς πιστῷ μετὰ ἀπίστου | 1 | Here Paul is speaking of “believers” and “unbelievers” in general, not of one particular **believer** and one particular **unbeliever**. If it would be helpful in your language, you could express this form with a form that refers to “believers” and “unbelievers” in general. Alternate translation: “what share does any believer have with any unbeliever” or “what share do believers have with unbelievers” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) | |
| 782 | 6:16 | y99x | rc://*/ta/man/translate/figs-rquestion | τίς δὲ συνκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων? | 1 | Here, just as in [6:14–15](../06/14.md), Paul is using the question form to deny that something could be true. If you would not use the question form for this purpose in your language, you could express the idea by using a strong negation. Alternate translation: “And the temple of God has no agreement with idols!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 783 | 6:16 | m658 | rc://*/ta/man/translate/figs-abstractnouns | τίς & συνκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων | 1 | If your language does not use an abstract noun for the idea behind **agreement**, you could express the idea by using a verb such as “agree.” Alternate translation: “does the temple of God agree with idols” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 784 | 6:16 | jc79 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces an explanation of what Paul said about **the temple of God**. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Now” or “As a matter of fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 785 | 6:16 | s3l8 | rc://*/ta/man/translate/figs-exclusive | ἡμεῖς | 1 | Here, the word **we** refers to everyone who believes in Jesus. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 786 | 6:16 | aqql | rc://*/ta/man/translate/figs-metaphor | ἡμεῖς & ναὸς Θεοῦ ἐσμεν ζῶντος | 1 | Here Paul speaks as if **we** were a **temple**. He explains this metaphor with the following quotation, which illustrates how God dwells with his people as their God. Since the **temple** is an important building in Paul’s culture, if possible you should preserve the language. If necessary, you could express the idea by using a simile form. Alternate translation: “we are like the temple of the living God” or “the living God dwells with us as if we were his temple” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 787 | 6:16 | oc16 | rc://*/ta/man/translate/figs-idiom | Θεοῦ & ζῶντος | 2 | Here, the phrase **the 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-idiom]]) | |
| 788 | 6:16 | es7t | rc://*/ta/man/translate/writing-quotations | καθὼς εἶπεν ὁ Θεὸς | 1 | Here, the phrase **just as God said** introduces a quotation that supports what Paul has said about how **we are the temple of the living God**. The words Paul quotes could come from [Leviticus 26:12](../lev/26/12.md); [Jeremiah 31:33](../jer/31/33.md); and [Ezekiel 37:27](../ezk/37/27.md). If it would be helpful in your language, you could clarify that the words that God speaks are from the Scriptures. Alternate translation: “just as God spoke through the prophets” or “as God spoke in the Old Testament” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 789 | 6:16 | l298 | rc://*/ta/man/translate/figs-quotations | εἶπεν & ὅτι ἐνοικήσω ἐν αὐτοῖς, καὶ ἐνπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεός, καὶ αὐτοὶ ἔσονταί μου λαός | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “said that he would dwell among them, and walk among them; and he would be their God, and they themselves would be his people.” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 790 | 6:16 | u5g3 | rc://*/ta/man/translate/figs-parallelism | ἐνοικήσω ἐν αὐτοῖς, καὶ ἐνπεριπατήσω | 1 | These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I will dwell among them; yes, I will walk among them” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 791 | 6:16 | g0nl | rc://*/ta/man/translate/figs-metaphor | ἐνπεριπατήσω | 1 | Here the author of the quotation speaks as if God would **walk** among his people. He means that God will be as close to his people as if he was “walking” around with them. If it would be helpful in your language, you could use a comparable metaphor or plain language. Alternate translation: “spend time with them” or “be close to them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 792 | 6:16 | vy1b | rc://*/ta/man/translate/figs-rpronouns | αὐτοὶ ἔσονταί | 1 | Here, the word translated **themselves** switches focus from **God** to **they**. Consider using a natural way to switch the focus to **they** in your language. Alternate translation: “it is they who will be” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) | |
| 793 | 6:17 | fe1z | rc://*/ta/man/translate/writing-quotations | διὸ & λέγει Κύριος | 1 | # General Information:\n\nHere Paul uses the words **Therefore** and **says the Lord** to introduce a quotation that provides a result or inference from what Paul said in the previous verse. Most of the quotation is from [Isaiah 52:11](../isa/52/11.md), but the phrase **and I will welcome you** is from a Greek translation of [Ezekiel 20:34](../ezk/20/34.md). The ULT indicates that the quote is from two different passages by using new quotation marks with the last line. However, it is recommended that you treat the whole verse as one quote in your translation. If it would be helpful in your language, you could introduce the quote in a natural way that shows it comes from the Old Testament. It may be more natural to move **says the Lord** to the beginning of the verse, as the UST does. Alternate translation: “Because of that … the Lord says {through the prophets}” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 794 | 6:17 | vkex | rc://*/ta/man/translate/figs-quotations | διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε; κἀγὼ εἰσδέξομαι ὑμᾶς | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “Therefore the Lord says that you should come out from the midst of them, and be separate, and touch no unclean thing, and he will welcome you.” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 795 | 6:17 | peek | rc://*/ta/man/translate/figs-parallelism | ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε | 1 | Here, these two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Come out from the midst of them; yes, be separate” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 796 | 6:17 | z5ld | rc://*/ta/man/translate/writing-pronouns | αὐτῶν | 1 | Here, the word **them** refers to people who do not follow God and who do not trust the Messiah. If it would be helpful in your language, you could make explicit to whom the pronoun refers. Alternate translation: “of the unbelievers” or “of the people who do not follow God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 797 | 6:17 | vfie | rc://*/ta/man/translate/figs-metonymy | ἀκαθάρτου μὴ ἅπτεσθε | 1 | Here the author of the quotation uses the word **touch** to refer to interacting with someone in any way, not just by “touching” it. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “interact with no unclean thing” or “avoid every unclean thing” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 798 | 6:17 | jg48 | rc://*/ta/man/translate/grammar-connect-logic-result | κἀγὼ | 1 | Here, the word **and** introduces what happens when people do what God commanded in the first part of the verse. If it would be helpful in your language, you could use a word or phrase that more clearly introduces a result. Alternate translation: “and then I” or “and when you do those things, I” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 799 | 6:18 | ft65 | rc://*/ta/man/translate/writing-quotations | καὶ | 1 | Here uses the word **And** to introduce another quote from the Old Testament, specifically from [2 Samuel 7:8](../2sa/07/08.md) and [2 Samuel 7:14](../2sa/07/14.md). If it would be helpful in your language, you could use a word or phrase that clarifies that Paul is quoting from the Old Testament. Alternate translation: “Again, as you can read in the Scriptures,” or “Even more, as it is written,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 800 | 6:18 | o9h6 | rc://*/ta/man/translate/figs-quotations | καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος Παντοκράτωρ. | 1 | If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you do, you may need to introduce the quote more clearly and specify to whom **I** refers. Alternate translation: “And it is written that God will be to you as a Father, and you will be to him as sons and daughters, as the Lord Almighty says.” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 801 | 6:18 | dks6 | rc://*/ta/man/translate/figs-parallelism | ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας | 1 | These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I will be to you as a Father; yes, you will be to me as sons and daughters” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 802 | 7:intro | hg36 | 0 | # 2 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n\n## Special Concepts in this Chapter\n\n### Boasting\n\nIn [7:4](../07/04.md), [14](../07/14.md), Paul refers to how he boasts about the Corinthians. What he means is that he tells people about how wonderful and great he thinks they are. It is important to indicate that Paul is not describing the Corinthians as better than they actually are. Rather, Paul indicates in [7:14](../07/14.md) that what he says about them is actually true. Use a word or phrase that refers to saying good things that are true about someone else. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Encouragement and comfort\n\nThe words for “encouragement” and “comfort” are very closely related. Sometimes it is not clear whether Paul is focusing more on the encouragement (which implies urging someone to act) or more on the comfort (which implies making someone feel better). If you have a word or phrase that can indicate both comfort and encouragement, you could use it in this chapter. Otherwise, consider which emphasis the context implies. Generally, the ULT models one option, and the UST models the other option. (See: [[rc://*/tw/dict/bible/other/comfort]])\n\n### The previous letter\n\nIn [7:8–12](../07/08.md), Paul refers to a letter that he had already written and sent to the Corinthians. He has already referred to this letter in chapter 2. 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 to help them do what was right. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### Grief and sorrow\n\nThe words for being “grieved” and for “sorrow” are very closely related. Paul uses these words to refer to being hurt or feeling upset about something. Paul distinguishes between two kinds of “sorrow”: one that is with respect to God or godly, the other that is with respect to the world or worldly. If possible use a word or words that are general enough to refer to both kinds of “sorrow.” \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians except in [7:1](../07/01.md). You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Switches between first person singular and first person plural\n\nThroughout this chapter, Paul switches between singular forms (“I”) and plural forms (“we”) of the first person. These switches are probably not just stylistic. Rather, they indicate when Paul is referring just to himself and when he is referring to himself and those who serve with him. If possible, preserve these switches in your translation. \n\n### What happened in Corinth\n\nIn this chapter, Paul continues to refer to something that happened in Corinth, something he already discussed in chapter 2. However, Paul gives even less details than he did in chapter 2 about what happened. What we know is that a person, probably a man, from the Corinthians’ group did something wrong and hurt some of the Corinthians and possibly also Paul. Paul in response wrote a severe letter, which “grieved” the Corinthians. Paul also sent Titus to Corinth to make sure that everything was resolved. In this chapter, Paul especially focuses on how happy he was to hear what Titus told him about how the Corinthians responded. Avoid providing more details in this chapter than Paul does, but make sure that your translation generally refers to events like these. | |||
| 803 | 7:1 | h5xv | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word **Therefore** introduces an inference from what Paul has already said, especially what he said in [6:16–18](../06/16.md) about being God’s temple and family. If it would be helpful in your language, you could use a word or phrase that introduces an inference from a previous section. Alternate translation: “Because of that” or “On account of those things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 804 | 7:1 | k46r | rc://*/ta/man/translate/grammar-connect-logic-result | ἔχοντες | 1 | Here, the word **having** introduces a reason why believers should **cleanse** themselves. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “since we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 805 | 7:1 | tytd | rc://*/ta/man/translate/figs-abstractnouns | ταύτας & ἔχοντες τὰς ἐπαγγελίας | 1 | If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “having been promised these things” or “God having pledged these things” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 806 | 7:1 | pw5n | rc://*/ta/man/translate/figs-explicit | ταύτας & τὰς ἐπαγγελίας | 1 | Here Paul is referring to the **promises** from the Old Testament that he quoted in [6:16–18](../06/16.md), which indicate that believers are God’s people, that God will welcome them, and that they are God’s sons and daughters. If it would be helpful in your language, you could use a form that clearly refers back to those **promises**. Alternate translation: “the promises that I have quoted” or “those promises” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 807 | 7:1 | gwjt | rc://*/ta/man/translate/figs-exclusive | καθαρίσωμεν ἑαυτοὺς | 1 | By **us** and **ourselves**, Paul means himself, those with him, and the Corinthians, so use the inclusive form of those words in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 808 | 7:1 | fv49 | rc://*/ta/man/translate/figs-abstractnouns | παντὸς μολυσμοῦ σαρκὸς | 1 | If your language does not use an abstract noun for the idea behind **defilement**, you could express the idea by using a verb such as “defile” or “corrupt.” Alternate translation: “anything that corrupts flesh” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 809 | 7:1 | f00w | rc://*/ta/man/translate/figs-explicit | σαρκὸς καὶ πνεύματος | 1 | Here Paul uses the word **flesh** to refer to the outward part of people, particularly the body. He uses the word **spirit** to refer to the inward part of people, the part that thinks, feels, and makes decisions. If it would be helpful in your language, you could use words that refer to similar parts of the person. Alternate translation: “of body and soul” or “of the physical and the spiritual” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 810 | 7:1 | turq | ἐπιτελοῦντες | 1 | Here, the word **perfecting** could introduce: (1) another thing that believers should do while they are “cleansing” themselves. Alternate translation: “and let us perfect” or “as we perfect” (2) the result of the “cleansing.” Alternate translation: “so that we perfect” (3) how they “cleanse” themselves. Alternate translation: “by perfecting” | ||
| 811 | 7:1 | c2xf | rc://*/ta/man/translate/figs-abstractnouns | ἐπιτελοῦντες ἁγιωσύνην | 1 | If your language does not use an abstract noun for the idea behind **holiness**, you could express the idea by using an adjective such as “holy.” Alternate translation: “perfecting how holy we are” or “growing to be perfectly holy” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 812 | 7:1 | pt41 | rc://*/ta/man/translate/figs-possession | φόβῳ Θεοῦ | 1 | Here Paul uses the possessive form to identify **fear** that is directed toward **God**. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar phrase “fear of the Lord” in [5:11](../05/11.md). Alternate translation: “the fear that is directed to God” or “the fear that we experience for God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 813 | 7:1 | xlet | rc://*/ta/man/translate/figs-abstractnouns | ἐν φόβῳ Θεοῦ | 1 | If your language does not use an abstract noun for the idea behind fear, you could express the idea by using a verb such as “fear.” Alternate translation: “in how we fear God” or “through fearing God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 814 | 7:2 | x55b | rc://*/ta/man/translate/figs-exclusive | χωρήσατε ἡμᾶς; οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν | 1 | Here and in the rest of the chapter, by **us** and **we**, Paul means himself and those with him but not the Corinthians, so use the exclusive form of that word in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 815 | 7:2 | c2yz | rc://*/ta/man/translate/figs-metaphor | χωρήσατε ἡμᾶς | 1 | Here, just as in [6:11–13](../06/11.md), Paul speaks of loving others as if it was about having space in one’s insides. When people have space for other people inside them, they are loving and caring for them. If it would be helpful in your language, you could use a comparable metaphor or plain language. Alternate translation: “Show love for us” or “Make room in your hearts for us” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 816 | 7:2 | v4nu | rc://*/ta/man/translate/figs-doublet | οὐδένα ἠδικήσαμεν, οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν | 1 | # Connecting Statement:\n\nHere Paul uses three phrases with similar structure and meaning to strongly deny that he did anything to hurt any of the Corinthians. It is possible that the word **wronged** refers to doing something unjust, the word **ruined** refers to corrupting or perverting someone, and the phrase **took advantage of** refers to gaining money or things from somebody without doing anything in return. If the repetition would not communicate a strong denial in your language, or if you do not have three words for these ideas, you could express the idea with only one or two strong clauses. Alternate translation: “We wronged and took advantage of no one” or “We did not hurt any person” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 817 | 7:3 | pgze | rc://*/ta/man/translate/figs-explicit | οὐ λέγω | 1 | Here Paul refers to what he said in the previous verse about how he and those with him did not hurt anyone ([7:2](../07/02.md)). Here he wishes to clarify that he does not mean that it was the Corinthians who hurt people. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “I did not speak what I just spoke” or “I did not write that” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 818 | 7:3 | bhb7 | rc://*/ta/man/translate/figs-abstractnouns | πρὸς κατάκρισιν | 1 | If your language does not use an abstract noun for the idea of **condemnation**, you could express the same idea in another way. Alternate translation: “to condemn you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 819 | 7:3 | ckpm | rc://*/ta/man/translate/figs-explicit | προείρηκα | 1 | Here Paul refers back to what he said in [6:11](../06/11.md): “our heart has been opened wide.” If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “I told you earlier in this letter” or “I wrote above in this letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 820 | 7:3 | fay3 | rc://*/ta/man/translate/figs-metaphor | ἐν ταῖς καρδίαις ἡμῶν ἐστε | 1 | Here Paul speaks as if the Corinthians were in the **hearts** of him and those with him. He means that they love the Corinthians very much. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you are in our affections” or “we love you very much” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 821 | 7:3 | xzg3 | rc://*/ta/man/translate/figs-idiom | εἰς τὸ συναποθανεῖν καὶ συνζῆν | 1 | Here Paul refers to two extreme alternates, dying and living, to indicate that nothing that happens will keep him and those with him from loving the Corinthians. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “come what may” or “whatever may happen to us” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 822 | 7:4 | uamr | rc://*/ta/man/translate/figs-abstractnouns | πολλή μοι παρρησία πρὸς ὑμᾶς, πολλή μοι καύχησις ὑπὲρ ὑμῶν | 1 | If your language does not use abstract nouns for the ideas behind **confidence** and **boasting**, you could express the ideas in a more natural way. Alternate translation: “I am very confident about you; I boast greatly on your behalf” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 823 | 7:4 | yp45 | rc://*/ta/man/translate/figs-explicit | μοι παρρησία πρὸς ὑμᾶς | 1 | Here Pal could be saying that he: (1) is confident that they follow Christ and do what is right. Alternate translation: “is my confidence that you follow Christ” or “is my confidence that you are doing well” (2) can speak boldly or confidently to them. Alternate translation: “is my boldness in speaking to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 824 | 7:4 | mh12 | rc://*/ta/man/translate/figs-activepassive | πεπλήρωμαι τῇ παρακλήσει | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the Corinthians did it. Alternate translation: “You have filled me with encouragement” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 825 | 7:4 | k5t2 | rc://*/ta/man/translate/figs-abstractnouns | τῇ παρακλήσει | 1 | If your language does not use an abstract noun for the idea behind **encouragement**, you could express the idea by using a verbal form such as “comfort” or “cheer up.” Alternate translation: “how you comfort me” or “by how you cheer me up” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 826 | 7:4 | mx9b | rc://*/ta/man/translate/figs-metaphor | ὑπερπερισσεύομαι τῇ χαρᾷ | 1 | Here Paul speaks as if he were “overflowing” with **joy**. He means that he has so much **joy** that he feels like it has completely filled him up. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “I am incredibly joyful” or “I have so much joy” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 827 | 7:4 | mr75 | rc://*/ta/man/translate/figs-abstractnouns | ὑπερπερισσεύομαι τῇ χαρᾷ | 1 | If your language does not use an abstract noun for the idea behind **joy**, you could express the idea by using a verb such as “rejoice” or an adjective such as “joyful.” Alternate translation: “I overflow as I rejoice” or “I overflow with how joyful I am” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 828 | 7:5 | rt1p | rc://*/ta/man/translate/grammar-connect-words-phrases | καὶ γὰρ | 1 | Here, the phrase **For even** introduces further explanation of the “afflictions” that Paul mentioned in [7:4](../07/04.md). However, Paul is also speaking again about what he said in [2:13](../02/13.md) about traveling to Macedonia. Consider a natural way to reintroduce Paul’s travel plans, and if possible, use a word or phrase that introduces an explanation of the “afflictions.” Alternate translation: “Speaking of afflictions, I will tell you more about my journeys:” or “Now as for the travels I have spoken about,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 829 | 7:5 | f3c5 | rc://*/ta/man/translate/figs-go | ἐλθόντων ἡμῶν εἰς | 1 | Here the phrase **having come to** refers to traveling from somewhere else to **Macedonia**. If it would be helpful in your language, you could use a word or phrase that identifies this kind of movement. Alternate translation: “having traveled to” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 830 | 7:5 | c8ju | rc://*/ta/man/translate/figs-synecdoche | ἡ σὰρξ ἡμῶν | 1 | Here, the phrase **our flesh** refers to the whole person. Paul uses it to emphasize the physical or bodily nature of their suffering. If it would be helpful in your language, you could refer to the whole person and not just their **flesh**. Alternate translation: “we ourselves” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 831 | 7:5 | zwwy | rc://*/ta/man/translate/figs-explicit | οὐδεμίαν ἔσχηκεν ἄνεσιν | 1 | Here Paul continues what he was saying in [2:13](../02/13.md) about how he “had no relief” in his “spirit.” What he means is that traveling to **Macedonia** did not help with his concerns about Titus or his sufferings. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “had no relief from our sufferings and worries at all” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 832 | 7:5 | byp3 | rc://*/ta/man/translate/figs-abstractnouns | οὐδεμίαν ἔσχηκεν ἄνεσιν | 1 | If your language does not use an abstract noun for the idea behind **relief**, you could express the idea by using a verb such as “relieve” or “rest.” Alternate translation: “was not relieved at all” or “could not rest at all” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 833 | 7:5 | h3cv | rc://*/ta/man/translate/figs-activepassive | θλιβόμενοι | 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, you could use a vague or indefinite subject. Alternate translation: “experiencing afflictions” or “people afflicting us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 834 | 7:5 | i4wr | rc://*/ta/man/translate/figs-explicit | ἔξωθεν μάχαι, ἔσωθεν φόβοι | 1 | Here, the word **without** identifies the source of the **conflicts** as external to Paul and those with him. The word **within** identifies the source of the **fears** as internal to Paul and those with him. If it would be helpful in your language, you could use words or phrases that similarly identify internal and external sources. Alternate translation: “conflicts from others, fears from ourselves” or “conflicts on the outside, fears on the inside” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 835 | 7:5 | zkqr | rc://*/ta/man/translate/figs-abstractnouns | ἔξωθεν μάχαι, ἔσωθεν φόβοι | 1 | If your language does not use abstract nouns for the ideas behind **conflicts** and **fears**, you could express the ideas by using verbs such as “quarrel” and “fear.” Alternate translation: “people fought us without, and we feared within” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 836 | 7:6 | qdto | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλ’ | 1 | Here, the word **But** introduces a contrast with the “conflicts” and “fears” that Paul described in the previous verse ([7:5](../07/05.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “In spite of that,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 837 | 7:6 | p3fw | rc://*/ta/man/translate/figs-distinguish | ὁ παρακαλῶν τοὺς ταπεινοὺς | 1 | Here Paul adding more information about **God**. He is not distinguishing between different gods. If it would be helpful in your language, you could use a form that clearly adds information instead of distinguishing between people. Alternate translation: “who is the one who comforts the humble” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 838 | 7:6 | oe9w | rc://*/ta/man/translate/figs-nominaladj | τοὺς ταπεινοὺς | 1 | Paul is using the adjective **humble** as a noun in order to refer to all people who are **humble**. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the humble people” or “those who are humble” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 839 | 7:6 | uujt | ἐν τῇ παρουσίᾳ Τίτου | 1 | Alternate translation: “by sending Titus to us” | ||
| 840 | 7:7 | z6jd | rc://*/ta/man/translate/figs-abstractnouns | ἐν τῇ παρακλήσει ᾗ | 1 | If your language does not use an abstract noun for the idea behind **comfort**, you could express the idea in another natural way. Alternate translation: “by how” or “by what you did so that” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 841 | 7:7 | w7td | rc://*/ta/man/translate/figs-activepassive | παρεκλήθη ἐφ’ ὑμῖν | 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: “you comforted him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 842 | 7:7 | nypy | ἀναγγέλλων | 1 | Here, the word **reporting** introduces how Paul knows about the **comfort** that the Corinthians gave to Titus. If it would be helpful in your language, you could use a form that naturally introduces how Paul knows about what happened in Corinth. Alternate translation: “since he reported” or “which we heard about when he reported” | ||
| 843 | 7:7 | ljis | rc://*/ta/man/translate/figs-abstractnouns | τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμόν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ | 1 | If your language does not use abstract nouns for the ideas behind **longing**, **mourning**, and **zeal**, you could express the idea in another natural way. Alternate translation: “how you longed for me, how you mourned, and how you were anxious to do what I asked” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 844 | 7:7 | hzt6 | rc://*/ta/man/translate/figs-explicit | τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ὀδυρμόν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ | 1 | Here, the phrase **for my sake** modifies all three items in this list. The Corinthians experience **longing** to see Paul, they experience **mourning** because they grieved Paul, and they have **zeal** for Paul. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “your longing for me, your mourning concerning me, and your zeal for my sake” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 845 | 7:7 | xojr | rc://*/ta/man/translate/figs-activepassive | με & χαρῆναι | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the Corinthians or their actions did it. Alternate translation: “you caused me to rejoice” or “what you did caused me to rejoice” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 846 | 7:7 | fifc | rc://*/ta/man/translate/figs-explicit | μᾶλλον | 1 | Here, Paul speaks about how his “joy” after Titus’ report is **even more** than the joy that he already described in [7:4](../07/04.md). If it would be helpful in your language, you could make the comparison more explicit. Alternate translation: “even more than I already had” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 847 | 7:8 | zuvp | rc://*/ta/man/translate/grammar-connect-words-phrases | ὅτι | 1 | Here, the word **For** introduces Paul’s explanation of why he “rejoices even more” (see [7:7](../07/07.md)). This explanation continues in [7:9](../07/09.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “Here is why I rejoice even more:” or “That is because,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 848 | 7:8 | ptq2 | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ καὶ | 1 | Here Paul is speaking as if grieving them were a hypothetical possibility, but he means that it was actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by using a word such as “although” or “though.” Alternate translation: “although” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 849 | 7:8 | lzww | rc://*/ta/man/translate/figs-explicit | τῇ ἐπιστολῇ & ἡ ἐπιστολὴ ἐκείνη | 1 | Here Paul again refers to a letter that he previously sent to them. See how you referred to this letter in [2:3–9](../02/03.md). Alternate translation: “my previous letter … the letter” or “the letter that I sent you before … that letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 850 | 7:8 | wlbh | rc://*/ta/man/translate/figs-infostructure | εἰ καὶ μετεμελόμην (βλέπω ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν ἐλύπησεν ὑμᾶς) | 1 | Here, the phrase **Even though I did regret {it}** could go with: (1) “now I rejoice” in [7:9](../07/09.md). In other words, although Paul may have regretted sending the letter, now he rejoices. Alternate translation: “Although I did regret it—I see that that letter grieved you, if only for an hour—” (2) **seeing**. In other words, Paul may have regretted sending the letter because “saw” that it **grieved** the Corinthians. If you use the following alternate translation, you will need to begin a new sentence with the following verse. Alternate translation: “Even though I did regret it, it was because I see that that letter grieved you, if only for an hour.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 851 | 7:8 | b552 | rc://*/ta/man/translate/grammar-connect-condition-contrary | εἰ καὶ μετεμελόμην | 1 | Here, the phrase **Even though** could introduce: (1) something that Paul did not actually do. In other words, Paul wishes to indicate that he might have “regretted” sending the letter, but there is no possibility of that now. Alternate translation: “Even though I might have regretted it” (2) something that Paul did in the past but does not do now. In other words, Paul wishes to indicate that he “regretted” sending the letter after he sent, but he does not regret it now. Alternate translation: “Even though I did regret it then” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) | |
| 852 | 7:8 | vk7m | rc://*/ta/man/translate/figs-metonymy | βλέπω | 1 | Here, the word **seeing** refers generally to “knowing” something, not just to looking with one’s eyes. If it would be helpful in your language, you could use a word that clearly refers to knowing. Alternate translation: “I recognize” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 853 | 7:8 | ftuo | rc://*/ta/man/translate/translate-textvariants | βλέπω | 1 | Here, some manuscripts have “for I see,” and a few manuscripts have “seeing.” However, the best manuscripts have “I see.” Unless your readers are already familiar with one of these other wordings, it is best to follow the ULT here. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 854 | 7:8 | b2xj | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ καὶ | 3 | # General Information:\n\nHere Paul is speaking as if being grieved **for an hour** were a hypothetical possibility, but he means that it was actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea by using a word such as “though.” Alternate translation: “though only” or “although just” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 855 | 7:8 | ob23 | rc://*/ta/man/translate/figs-idiom | πρὸς ὥραν | 1 | Here Paul uses the word **hour** to refer to a short period of time, but he does not specify how short. If it would be helpful in your language, you could use a comparable expression that refers to a short period of time. Alternate translation: “for a moment” or “for a short while” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 856 | 7:9 | z820 | rc://*/ta/man/translate/figs-infostructure | οὐχ ὅτι ἐλυπήθητε, ἀλλ’ ὅτι ἐλυπήθητε εἰς μετάνοιαν | 1 | If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “that you were grieved to the point of repentance, not that you were grieved” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 857 | 7:9 | kn5q | rc://*/ta/man/translate/figs-activepassive | ἐλυπήθητε | -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 he himself or his letter did it. Alternate translation: “I grieved you … I grieved you … I grieved you” or “my letter grieved you … it grieved you … my letter grieved you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 858 | 7:9 | i8n0 | rc://*/ta/man/translate/figs-abstractnouns | εἰς μετάνοιαν | 1 | If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that you repented” or “in such a way that you repented” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 859 | 7:9 | lmw9 | κατὰ Θεόν | 1 | Here, the phrase **with respect to God** indicates that how the Corinthians **were grieved** was how God desires people to be grieved. In other words, their “grief” was pleasing to God or “godly.” If it would be helpful in your language, you could use a word or phrase that expresses this idea more clearly. Alternate translation: “in a godly way” or “as God approves” | ||
| 860 | 7:9 | cg0o | Θεόν, ἵνα | 1 | Here, the word translated **so that** could introduce: (1) a result. Alternate translation: “God, with the result that” (2) a purpose. Alternate translation: “God in order that” | ||
| 861 | 7:9 | l6d2 | rc://*/ta/man/translate/figs-explicit | ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν | 1 | Here Paul explains that the Corinthians were not harmed or injured in any way by how they **were grieved**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you did not lose anything because of us” or “you were not harmed in any way by us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 862 | 7:10 | y0gi | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([7:9](../07/09.md)) about “grief with respect to God” and how it does not lead to “suffering loss.” If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “In fact,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 863 | 7:10 | dtm3 | rc://*/ta/man/translate/figs-explicit | ἡ & κατὰ Θεὸν λύπη | 1 | Here Paul uses words very similar to those he used in [7:9](../07/09.md): “you were grieved with respect to God.” Use a similar form to what you used there. Alternate translation: “the godly sorrow” or “the sorrow that God approves” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 864 | 7:10 | wmtx | rc://*/ta/man/translate/figs-abstractnouns | ἡ & κατὰ Θεὸν λύπη, μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται | 1 | If your language does not use abstract nouns for the ideas behind **sorrow**, **repentance**, **salvation**, and **regret**, you could express the ideas in a more natural way. Alternate translation: “being grieved with respect to God causes people to repent so that they are saved and do not regret being grieved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 865 | 7:10 | lc4m | rc://*/ta/man/translate/figs-explicit | ἀμεταμέλητον | 1 | Here, the phrase **without regret** could describe: (1) how those who have **sorrow with respect to God** do not experience **regret**. Alternate translation: so there is no regret” (2) how Paul does not have **regret** for how he caused the Corinthians to feel **sorrow**. Alternate translation: “so that I do not have any regret” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 866 | 7:10 | lc1s | rc://*/ta/man/translate/figs-possession | ἡ δὲ τοῦ κόσμου λύπη | 1 | Here Paul uses the possessive form to describe the kind of **sorrow** that the **world** experiences. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “But worldly sorrow” or “But the sorrow that is characteristic of this world” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 867 | 7:10 | t234 | rc://*/ta/man/translate/figs-metonymy | τοῦ κόσμου | 1 | Here, the word **world** refers to the people in the world who do not believe in Jesus. If it would be helpful in your language, you could use a word or phrase that refers to this group of people. Alternate translation: “of unbelievers” or “of other people” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 868 | 7:10 | uwz5 | rc://*/ta/man/translate/figs-abstractnouns | θάνατον κατεργάζεται | 1 | If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “leads these people to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 869 | 7:10 | s94l | rc://*/ta/man/translate/figs-explicit | θάνατον | 1 | Here, the word **death** refers not only to physical **death** but also to spiritual **death**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “spiritual death” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 870 | 7:11 | hz1x | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a specific example of what Paul said in the previous verse about how “sorrow with respect to God works repentance towards salvation” ([7:10](../07/10.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a specific example, or you could leave **For** untranslated. Alternate translation: “In fact,” or “In your case,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 871 | 7:11 | gpp2 | rc://*/ta/man/translate/figs-exclamations | ἰδοὺ | 1 | Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express the idea with a word or phrase that asks the audience to listen, or you could use another form that draws the audience’s attention to the statement that follows. Alternate translation: “look at” or “consider” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 872 | 7:11 | uxa4 | rc://*/ta/man/translate/figs-abstractnouns | αὐτὸ τοῦτο & πόσην κατειργάσατο ὑμῖν σπουδήν | 1 | If your language does not use an abstract noun for the idea behind **earnestness**, you could express the idea by using an adjective such as “earnest.” Alternate translation: “how earnest this same thing caused you to be” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 873 | 7:11 | hpyz | rc://*/ta/man/translate/figs-explicit | αὐτὸ τοῦτο τὸ κατὰ Θεὸν λυπηθῆναι & κατειργάσατο ὑμῖν | 1 | Here, the phrase **to be made sorrowful with respect to God** further defines what **this same thing** is. If it would be helpful in your language, you could express this relationship in a more natural form. Alternate translation: “this same thing, that is, to be made sorrowful with respect to God, produced in you” or “this same experience of being made sorrowful with respect to God produced in you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 874 | 7:11 | qnsg | rc://*/ta/man/translate/figs-activepassive | λυπηθῆναι | 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 he himself did it. Alternate translation: “to feel sorrowful” or “that I made you sorrowful” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 875 | 7:11 | t7uk | rc://*/ta/man/translate/figs-explicit | κατὰ Θεὸν | 1 | Here, just as in [7:9–10](../07/09.md), the phrase **with respect to God** indicates that how the Corinthians were **sorrowful** was how God desires people to be sorrowful. In other words, their “sorrow” was pleasing to God or “godly.” See how you expressed the idea in [7:9–10](../07/09.md). Alternate translation: “in a godly way” or “as God approves” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 876 | 7:11 | h6jc | rc://*/ta/man/translate/figs-abstractnouns | ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν | 1 | If your language does not use abstract nouns for some or all of these ideas, you could express the ideas in a more natural way. Each of the items in the list refers to one way that the Corinthians responded to the incident that caused Paul to write the previous letter that “grieved” them. Make sure that how you express the Corinthians’ responses fits with this situation. Alternate translation: “you were eager to defend yourselves, you were indignant, you were fearful, you were anxious to see us, you were zealous, and you were quick to punish the wrongdoer” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 877 | 7:11 | tcvv | rc://*/ta/man/translate/figs-explicit | τῷ πράγματι | 1 | Here, the phrase **this matter** refers to what happened at Corinth that caused Paul to write the previous letter. Paul has already discussed this incident in [2:3–11](../02/03.md), so he simply refers to it here. If it would be helpful in your language, you could use a word or phrase that similarly refers to something that has already happened and that has already been discussed. Alternate translation: “in this incident” or “in what was done” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 878 | 7:12 | d4uc | rc://*/ta/man/translate/grammar-connect-logic-result | ἄρα | 1 | Here, the word **So** introduces an inference or conclusion from what Paul said in [7:8–11](../07/08.md) about the letter and its results. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Therefore,” or “As you can see,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 879 | 7:12 | n0qv | rc://*/ta/man/translate/figs-explicit | ἔγραψα | 1 | Here, the phrase **I wrote** refers to the previous letter that Paul sent to the Corinthians. See how you translated “I wrote” in [2:3–4](../02/03.md). Alternate translation: “I wrote that letter” or “I sent the letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 880 | 7:12 | tqcb | rc://*/ta/man/translate/figs-activepassive | ἀδικηθέντος | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the person **having done wrong** did it. Alternate translation: “whom that person wronged” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 881 | 7:12 | i6sn | rc://*/ta/man/translate/figs-activepassive | τοῦ φανερωθῆναι τὴν σπουδὴν ὑμῶν, τὴν ὑπὲρ ἡμῶν πρὸς ὑμᾶς | 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 he or his letter did it. Alternate translation: “I might reveal to you your earnestness which is on our behalf” or “my letter might reveal to you your earnestness which is on our behalf” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 882 | 7:12 | rqr2 | rc://*/ta/man/translate/figs-abstractnouns | τὴν σπουδὴν ὑμῶν, τὴν ὑπὲρ ἡμῶν | 1 | If your language does not use an abstract noun for the idea behind **earnestness**, you could express the idea by using an adjective such as “earnest.” Alternate translation: “how earnest you are on our behalf” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 883 | 7:12 | ycy7 | rc://*/ta/man/translate/figs-metaphor | ἐνώπιον τοῦ Θεοῦ | 1 | Here, Paul refers to something being revealed **before God** to indicate a close connection to God. See how you translated the phrase **before God** in [4:2](../04/02.md). The phrase could indicate that: (1) God testifies to or approves the Corinthians’ **earnestness**. Alternate translation: “with God testifying to it” (2) the Corinthians recognize their **earnestness** when they are in God’s presence. Alternate translation: “in God’s presence” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 884 | 7:13 | afti | rc://*/ta/man/translate/writing-pronouns | διὰ τοῦτο | 1 | Here, the word **this** refers to what Paul has said in [7:6–12](../07/06.md) about how the Corinthians treated Titus and how they responded to Paul’s letter. If it would be helpful in your language, you make the reference of **this** more explicit. Alternate translation: “Because of those things” or “Because you responded in those ways,” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 885 | 7:13 | kn2q | rc://*/ta/man/translate/figs-activepassive | διὰ τοῦτο παρακεκλήμεθα | 1 | If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that the Corinthians or their actions did it. Alternate translation: “Because of this, you have encouraged us” or “So then, what you did has encouraged us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 886 | 7:13 | f3xr | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **Now** introduces a development of the ideas from the previous sentence. 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]]) | |
| 887 | 7:13 | axyk | rc://*/ta/man/translate/figs-abstractnouns | τῇ παρακλήσει ἡμῶν | 1 | If your language does not use an abstract noun for the idea behind **encouragement**, you could express the idea by using a verb such as “encourage.” Alternate translation: “how we have been encouraged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 888 | 7:13 | k6gm | rc://*/ta/man/translate/figs-abstractnouns | τῇ χαρᾷ Τίτου | 1 | If your language does not use an abstract noun for the idea behind **joy**, you could express the idea by using an adjective such as “joyful.” Alternate translation: “how joyful Titus was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 889 | 7:13 | n69e | rc://*/ta/man/translate/figs-metaphor | ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν | 1 | Here Paul speaks as if Titus’ **spirit** were a tired body that needed to be **refreshed**. He could mean that Titus: (1) was encouraged or given new energy. Alternate translation: “he was encouraged by all of you” or “he was energized by all of us” (2) was no longer worried about the Corinthians. Alternate translation: “he stopped worrying about all of you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 890 | 7:13 | v2g6 | rc://*/ta/man/translate/figs-activepassive | ἀναπέπαυται τὸ πνεῦμα αὐτοῦ ἀπὸ πάντων ὑμῶν | 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: “all of you had refreshed his spirit” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 891 | 7:14 | c72a | rc://*/ta/man/translate/grammar-connect-logic-result | ὅτι | 1 | Here, the word **For** introduces another reason why Paul and those with him “rejoiced even more abundantly” ([7:13](../07/13.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “Also, we rejoiced since,” or “Further,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 892 | 7:14 | b4uq | rc://*/ta/man/translate/grammar-connect-condition-fact | εἴ τι αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην | 1 | Paul is speaking as if his boasting about the Corinthians were a possibility, but he means that it is actually true. He uses this form to introduce what he said about the Corinthians that might have caused him to be **ashamed** if it were not true. If it would be helpful in your language, you could use a form that introduces something that Paul did that might have led to being **ashamed**. Alternate translation: “I was not ashamed because of what I had boasted to him about you” or “what I boasted to him about you did not cause me to be ashamed” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 893 | 7:14 | m22c | rc://*/ta/man/translate/figs-activepassive | οὐ κατῃσχύνθην | 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. If you need to say who did the action, it is clear from the context that it was the Corinthians. Alternate translation: “I did not feel shame” or “you did not shame me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 894 | 7:14 | wrxa | rc://*/ta/man/translate/figs-explicit | πάντα & ἐλαλήσαμεν ὑμῖν | 1 | Here Paul could be referring to: (1) everything he has told the Corinthians, including the gospel. Alternate translation: “we spoke everything we have told you” (2) specifically what he told the Corinthians about his travel plans. Alternate translation: “we spoke to you about our travel plans” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 895 | 7:14 | t1za | rc://*/ta/man/translate/figs-abstractnouns | ἐν ἀληθείᾳ | 1 | If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “truthfully” or “in a truthful way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 896 | 7:14 | q5hg | rc://*/ta/man/translate/figs-abstractnouns | ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη | 1 | If your language does not use abstract nouns for the ideas of **boasting** and **truth**, you could express the same ideas in another way. Alternate translation: “what we boasted about became true with reference to Titus” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 897 | 7:15 | p2ja | rc://*/ta/man/translate/figs-abstractnouns | τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστιν | 1 | If your language does not use an abstract noun for the idea of **affections**, you could express the same idea in another way. Alternate translation: “he loves you more more abundantly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 898 | 7:15 | qm18 | rc://*/ta/man/translate/figs-explicit | περισσοτέρως | 1 | Here, the phrase **more abundant** could indicate that: (1) Titus has more **affections** for them than he did before he visited them. Alternate translation: “more abundant than before” (2) Titus simply has a great deal of **affections**. Alternate translation: “very abundant” or “great” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 899 | 7:15 | ezep | rc://*/ta/man/translate/grammar-connect-logic-result | ἀναμιμνῃσκομένου | 1 | Here, the word **remembering** introduces a reason why Titus’ **affections** are **more abundant**. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “since he remembers” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 900 | 7:15 | gp09 | rc://*/ta/man/translate/figs-explicit | τὴν πάντων ὑμῶν ὑπακοήν | 1 | Here, the Corinthians’ **obedience** could be directed toward: (1) Paul and those with him, including Titus. Alternate translation: “the obedience of all of you to us” (2) just Titus. Alternate translation: “the obedience of all of you to him” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 901 | 7:15 | d87j | rc://*/ta/man/translate/figs-abstractnouns | τὴν πάντων ὑμῶν ὑπακοήν | 1 | If your language does not use an abstract noun for the idea of **obedience**, you could express the same idea in another way. Alternate translation: “how all of you obeyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 902 | 7:15 | uagc | rc://*/ta/man/translate/figs-explicit | μετὰ φόβου καὶ τρόμου | 1 | Here the Corinthians’ **fear** could be directed toward: (1) Titus as Paul’s representative. Alternate translation: “with fear and trembling with respect to him” (2) the consequences of what had happened. Alternate translation: “with fear and trembling because of what had happened” (3) God, whom Titus represented. Alternate translation: “with and trembling with respect to God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 903 | 7:15 | dtni | rc://*/ta/man/translate/figs-abstractnouns | μετὰ φόβου καὶ τρόμου | 1 | If your language does not use abstract nouns for the ideas of **fear** and **trembling**, you could express the same ideas in another way. Alternate translation: “as you feared and trembled” or “fearfully and nervously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 904 | 7:15 | g9bz | rc://*/ta/man/translate/figs-doublet | φόβου καὶ τρόμου | 1 | The terms **fear** and **trembling** mean similar things. Paul is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “great fear” or “deep respect” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 905 | 7:16 | hr3w | rc://*/ta/man/translate/figs-explicit | θαρρῶ ἐν ὑμῖν | 1 | The implication is that Paul is **confident** that the Corinthians are doing what is right or proper. You can include this information if that would be helpful to your readers. Alternate translation: “I am confident that you do what is proper” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 906 | 8:intro | kl7m | 0 | # 2 Corinthians 8 General Notes\n\n## Structure and Formatting\n\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\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Exodus 16:18](../exo/16/18.md) in [8:15](../08/15.md).\n\n## Special Concepts in this Chapter\n\n### The collection for the church in Jerusalem\n\nThroughout this chapter, Paul encourages the Corinthians to finish collecting the money they were going to contribute to what Paul was gathering to send to the believers in Jerusalem. Paul sometimes calls participating in this collection a “grace.” He often refers to this collection indirectly, which was a polite way to talk about financial matters in his culture. If people in your culture speaks more directly about financial matters, you may need to make some of the ideas more explicit. In order to encourage the Corinthians to give to this collection, Paul tells them that the Macedonian believers have already given generously ([8:1–5](../08/01.md)), states reasons why the Corinthians should give ([8:6–15](../08/06.md)), and assures the Corinthians that the people who are managing the collection are trustworthy ([8:16–24](../08/16.md)). Make sure that your translation includes these elements that encourage the Corinthians to give to the collection.\n\n### The generosity of the Macedonians\n\nIn [8:1–5](../08/01.md), Paul tells the Corinthians about how the Macedonian believers contributed generously to the collection even though they were poor and suffering. He does this to encourage the Corinthians also to give generously. While Paul does not directly compare how much the Corinthians and Macedonians have given, he does use the Macedonians as an example. Your translation should clearly present the Macedonians as an example to imitate.\n\n### Equality\n\nIn [8:13–14](../08/13.md), Paul indicates that one of the reasons for the collection is “equality” among believers. He does not mean that every believer must have exactly the same amount of possessions and money. What he does mean is that believers who have much should share with believers who have little. He wants all believers to be doing “equally” well. So, while this does not mean that everyone has exactly the same amount of possessions and money, it does mean that some believers should not be rich when others are poor. Consider how you might express the idea of general, although not exact, “equality.”\n\n### Titus and two traveling companions\n\nIn [8:16–23](../08/16.md), Paul commends Titus and then introduces and commends the two men who travel with him. Most likely, these three men traveled together and carried Paul’s letter (2 Corinthians) with them. Paul does not name the two men, but he does indicate that they are trustworthy and should be respected. If you have normal ways of introducing and commending people, you could use them here. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |||
| 907 | 8:1 | mm8g | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | # Connecting Statement:\n\nHere, the word **Now** introduces a new topic. If it would be helpful in your language, you could use a word or phrase that introduces a new topic, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 908 | 8:1 | d3pn | rc://*/ta/man/translate/figs-metaphor | ἀδελφοί | 1 | # Connecting Statement:\n\nPaul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow Christians” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 909 | 8:1 | a73v | rc://*/ta/man/translate/figs-gendernotations | ἀδελφοί | 1 | # Connecting Statement:\n\nAlthough the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 910 | 8:1 | nqwf | rc://*/ta/man/translate/figs-possession | τὴν χάριν τοῦ Θεοῦ | 1 | # Connecting Statement:\n\nHere, Paul is using the possessive form to describe **grace** that comes from **God**. If this is not clear in your language, you could use a form that makes it clear. Alternate translation: “the grace from God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 911 | 8:1 | phws | rc://*/ta/man/translate/figs-abstractnouns | τὴν χάριν τοῦ Θεοῦ | 1 | # Connecting Statement:\n\nIf your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “the gift of God” or “what comes graciously from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 912 | 8:1 | d1mj | rc://*/ta/man/translate/figs-activepassive | τὴν δεδομένην | 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. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “that he has given” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 913 | 8:1 | xnfz | rc://*/ta/man/translate/figs-explicit | τῆς Μακεδονίας | 1 | As Paul indicates in [7:5](../07/05.md), he is in **Macedonia** when he writes this letter. If it would be helpful in your language, you could indicate that this place was Paul’s location when he wrote the letter. Alternate translation: “of Macedonia, where I am currently” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 914 | 8:2 | zjd7 | ὅτι | 1 | (1) further explain or define the “grace of God” in [8:1](../08/01.md). (2) support or give a reason for what Paul said in [8:1](../08/01.md). | ||
| 915 | 8:2 | usu2 | rc://*/ta/man/translate/figs-possession | πολλῇ δοκιμῇ θλίψεως | 1 | Here Paul is using the possessive form to describe a **severe trial** that is made up of or characterized by **affliction**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “a severe trial that afflicted them” or “affliction, which was a severe trial” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 916 | 8:2 | b7k5 | rc://*/ta/man/translate/figs-abstractnouns | ἡ περισσεία τῆς χαρᾶς αὐτῶν καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν | 1 | If your language does not use abstract nouns for the ideas of **abundance**, **joy**, and **poverty**, you could express the same ideas in another way. Alternate translation: “how very joyful they were and how deeply poor they were” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 917 | 8:2 | a6td | rc://*/ta/man/translate/figs-metaphor | ἡ κατὰ βάθους πτωχεία αὐτῶν | 1 | Here Paul is speaking of **poverty** as if it were a **deep** hole. He means that they were very poor. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “their extreme poverty” or “their great poverty” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 918 | 8:2 | pr8c | rc://*/ta/man/translate/figs-metaphor | τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν | 1 | Here Paul is speaking of **generosity** as if it were **riches**. He means that these people had very much **generosity**, just like a “rich” person has very much money. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the greatness of their generosity” or “how much generosity they had” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 919 | 8:2 | z6mt | rc://*/ta/man/translate/figs-possession | τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν | 1 | Here Paul is using the possessive form to describe **riches** that could: (1) indicate how much **generosity** these people had. Alternate translation: “their rich generosity” (2) be made up of **generosity**. Alternate translation: “the riches that are their generosity” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 920 | 8:2 | hcgh | rc://*/ta/man/translate/figs-abstractnouns | τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν | 1 | If your language does not use an abstract noun for the idea of **generosity**, you could express the same idea in another way. Alternate translation: “how richly generous they were” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 921 | 8:3 | muo6 | rc://*/ta/man/translate/grammar-connect-logic-result | ὅτι | 1 | Here, the word **For** introduces a support for what Paul said in the previous verse ([8:2](../08/02.md)) about the “riches of their generosity.” If it would be helpful in your language, you could use a different word or phrase that introduces support for a claim. Alternate translation: “Indeed,” or “As a matter of fact,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 922 | 8:3 | tf8b | rc://*/ta/man/translate/figs-abstractnouns | κατὰ δύναμιν & παρὰ δύναμιν | 1 | If your language does not use an abstract noun for the idea of **ability**, you could express the same idea in another way. Alternate translation: “they gave according to what they were able to give … beyond what they were able to give” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 923 | 8:3 | wxoh | rc://*/ta/man/translate/figs-idiom | αὐθαίρετοι | 1 | Here, the phrase **of their own accord** indicates that no one forced or required the believers in Macedonia to act as they did. Rather, they chose to do so on their own. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “of their own free will” or “because they wanted to” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 924 | 8:3 | soq9 | rc://*/ta/man/translate/figs-infostructure | αὐθαίρετοι | 1 | Here, the phrase **of their own accord** could modify: (1) the implied **gave** in this verse. Alternate translation: “which they did of their own accord” (2) “pleaded” in the following verse ([8:4](../08/04.md)). If you use the following alternate translate, you will need to remove the comma at the end of this verse. Alternate translation: “and that of their own accord and” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 925 | 8:4 | tfsj | rc://*/ta/man/translate/figs-abstractnouns | δεόμενοι ἡμῶν, τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς | 1 | If your language does not use abstract nouns for the ideas of **favor**, **fellowship**, and **ministry**, you could express the same ideas in another way. Alternate translation: “they pleaded with us to favor them and allow them to take part in ministering” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 926 | 8:4 | jdqw | rc://*/ta/man/translate/figs-hendiadys | τὴν χάριν καὶ τὴν κοινωνίαν | 1 | The two words **favor** and **fellowship** work together to express a single idea. The word **fellowship** describes what **the favor** is. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “the favor of the fellowship” or “the gift of fellowship” (See: [[rc://*/ta/man/translate/figs-hendiadys]]) | |
| 927 | 8:4 | nmw8 | rc://*/ta/man/translate/figs-explicit | τῆς διακονίας τῆς εἰς τοὺς ἁγίους | 1 | Here Paul does not give very many details about the **ministry** because he had already told the Corinthians about it in [1 Corinthians 16:1–4](../1co/16/01.md). From that passage and other passages, we know that Paul was collecting money from various churches to send to Jerusalem to help the believers there. If it would be helpful in your language, you could make it more explicit that this is what Paul is talking about. Alternate translation: “of this ministry that is for the saints in Jerusalem” or “of this ministry of sending money to the Jerusalem saints” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 928 | 8:5 | y9sj | rc://*/ta/man/translate/figs-explicit | οὐ καθὼς ἠλπίσαμεν, ἀλλ’ | 1 | Here Paul is implying that the Macedonians did more than Paul and those with him had **hoped**, not that they did less. If this clause would imply that the Macedonians did less, you could use a form that implies that they did more. Alternate translation: “while we had hoped for something, they did more:” or “doing more than we had hoped,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 929 | 8:5 | t73o | rc://*/ta/man/translate/figs-metaphor | ἑαυτοὺς ἔδωκαν, πρῶτον | 1 | Here Paul speaks as if the Macedonians were gifts that they themselves **gave** to **the Lord** and to **us**. He means that the Macedonians chose to completely serve and honor **the Lord** and **us**. If it would be helpful in your language, you express the idea plainly. Alternate translation: “they first devoted themselves” or “they chose first to be servants” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 930 | 8:5 | w0el | πρῶτον & καὶ | 1 | Here, the words **first** and **then** could indicate what is: (1) more and less important. Alternate translation: “primarily … and secondarily” (2) first and second in sequence. Alternate translation: “first … and second” | ||
| 931 | 8:5 | k4pa | καὶ ἡμῖν | 1 | Here, the phrase **and then** could introduce: (1) what comes after what they **first** did. Alternate translation: “and after that to us” (2) the second part of what they **first** did. Paul implies that what comes after what they **first** did is giving money. Alternate translation: “and to us before they gave money” | ||
| 932 | 8:5 | m2mg | rc://*/ta/man/translate/figs-ellipsis | καὶ ἡμῖν | 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 earlier in the sentence if it would be clearer in your language. Alternate translation: “and then they gave themselves to us” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 933 | 8:5 | kq0n | rc://*/ta/man/translate/figs-infostructure | ἑαυτοὺς ἔδωκαν, πρῶτον τῷ Κυρίῳ, καὶ ἡμῖν, διὰ θελήματος Θεοῦ | 1 | Here, the phrase **by the will of God** could modify: (1) how the Corinthians both gave themselves to **the Lord** and to **us**. Alternate translation: “by the will of God they first gave themselves to the Lord and then to us” (2) just how the Corinthians gave themselves to **us**. Alternate translation: “they first gave themselves to the Lord and then, by the will of God, to us” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 934 | 8:5 | kphi | rc://*/ta/man/translate/figs-abstractnouns | διὰ θελήματος Θεοῦ | 1 | If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “as God wanted” or “which is what God desires” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 935 | 8:6 | z42y | rc://*/ta/man/translate/figs-explicit | καθὼς προενήρξατο | 1 | Here Paul could be implying that Titus already **began**: (1) the **grace**, which is collecting money for the believers in Jerusalem. Alternate translation: “just as he began this grace” (2) to work for the sake of the Corinthians in general. Alternate translation: “just as he began to serve you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 936 | 8:6 | vn4u | rc://*/ta/man/translate/figs-explicit | καὶ τὴν χάριν ταύτην | 1 | Here, the word **grace** refers to what it did in [8:4](../08/04.md): being able to contribute money to what Paul was collecting for believers in Jerusalem. If possible, translate it as you did in [8:4](../08/04.md). Alternate translation: “this gift as well” or “this gracious act of giving as well” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 937 | 8:6 | i4jd | rc://*/ta/man/translate/figs-abstractnouns | καὶ τὴν χάριν ταύτην | 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: “what you also are graciously contributing” or “what you also are giving” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 938 | 8:7 | x7cd | rc://*/ta/man/translate/grammar-connect-words-phrases | ἀλλ’ | 1 | Here, the word **But** introduces a new section. It is does not primarily contrast with what Paul has already said, although it does introduce a change in focus from the Macedonians and Titus to the Corinthians. If it would be helpful in your language, you could use a word or phrase that introduces a new a section or a change in focus. Alternate translation: “Now” or “In your case,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 939 | 8:7 | mv4w | rc://*/ta/man/translate/figs-hyperbole | ἐν παντὶ | 1 | Paul says **everything** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “in so many things” or “in very many ways” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) | |
| 940 | 8:7 | iu8n | rc://*/ta/man/translate/figs-abstractnouns | πίστει, καὶ λόγῳ, καὶ γνώσει, καὶ πάσῃ σπουδῇ, καὶ τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ | 1 | If your language does not use an abstract noun for the idea of **faith**, **speech**, **knowledge**, **earnestness**, and **love**, you could express the same ideas in another way. Alternate translation: “that is, you are faithful, proper in what you speak, knowledgable about many things, very earnest, and full of how we have loved you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 941 | 8:7 | hy1o | rc://*/ta/man/translate/translate-textvariants | ἐξ ἡμῶν ἐν ὑμῖν | 1 | Many ancient manuscripts read **from us in you**. The ULT follows that reading. Other ancient manuscripts read “from you in us.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 942 | 8:7 | zhg5 | ἐξ ἡμῶν ἐν ὑμῖν | 1 | Here, the phrase **from us in you** could indicate that: (1) the **love** is how Paul and those with him feel about the Corinthians. Alternate translation: “that we have for you” (2) Paul and those with him enabled or caused the Corinthians to have **love**. Alternate translation: “that came from us and is now in you” | ||
| 943 | 8:7 | gqz3 | rc://*/ta/man/translate/figs-explicit | ἐν ταύτῃ τῇ χάριτι | 1 | Here, the word **grace** refers to what it did in [8:4](../08/04.md), [6](../08/06.md): being able to contribute money to what Paul was collecting for believers in Jerusalem. If possible, translate it as you did in those verses. Alternate translation: “in this gift” or “in this gracious act of giving” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 944 | 8:7 | fpe1 | rc://*/ta/man/translate/figs-abstractnouns | ἐν ταύτῃ τῇ χάριτι | 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: “in what you are graciously contributing” or “in what you are giving” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 945 | 8:8 | mc1z | rc://*/ta/man/translate/writing-pronouns | λέγω | 1 | The pronoun **this** refers to what Paul said in the previous verse about how the Corinthians “should abound in this act of grace” ([8:7](../08/07.md)). If this is not clear for your readers, you could more clearly refer to that exhortation. Alternate translation: “I say what I just did” or “I say that you should abound in this way” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 946 | 8:8 | up6m | rc://*/ta/man/translate/figs-abstractnouns | κατ’ ἐπιταγὴν | 1 | If your language does not use an abstract noun for the idea of **command**, you could express the same idea in another way. Alternate translation: “to command you” or “in a commanding way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 947 | 8:8 | xgi5 | rc://*/ta/man/translate/figs-abstractnouns | διὰ τῆς ἑτέρων σπουδῆς & τὸ τῆς ὑμετέρας ἀγάπης γνήσιον | 1 | If your language does not use abstract nouns for the ideas of **genuineness**, **love**, and **earnestness**, you could express the same ideas in another way. Alternate translation: “that how you love others is genuine through how earnest others are” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 948 | 8:8 | wn2k | rc://*/ta/man/translate/figs-explicit | διὰ τῆς ἑτέρων σπουδῆς | 1 | Here, the phrase **through the earnestness of others** indicates the standard by which Paul is **proving** the **love** of the Corinthians. If it would be helpful in your language, you could use a word or phrase that introduces the standard by which something else is proved or tested. Alternate translation: “in comparison with the earnestness of others” or “against the earnestness of others” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 949 | 8:8 | x7fs | rc://*/ta/man/translate/figs-nominaladj | ἑτέρων | 1 | Paul is using the adjective **others** as a noun to mean other people, particularly other believers. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “of other believers” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 950 | 8:9 | irzk | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word **For** introduces a reason why the Corinthians should give money to help fellow believers. If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “That is because,” or “Now you should abound in giving because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 951 | 8:9 | c1ch | rc://*/ta/man/translate/figs-abstractnouns | τὴν χάριν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ | 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: “the gift of our Lord Jesus Christ” or “what our Lord Jesus Christ has graciously done” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 952 | 8:9 | iz6z | rc://*/ta/man/translate/figs-metaphor | δι’ ὑμᾶς ἐπτώχευσεν, πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε | 1 | Here, Paul is speaking of what God considers valuable, including blessings, power, and honor, as if it were wealth. If it would be clearer in your language, you could express the idea with a simile or plain language. Alternate translation: “he became like a poor person for your sake, though he was like a rich person, so that by what was like that one’s poverty, you might become like rich people” or “he gave up blessings and honor for your sake, though he had great blessings and honor, so that by giving those things up, you might receive blessings and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 953 | 8:9 | j5ym | rc://*/ta/man/translate/figs-abstractnouns | τῇ ἐκείνου πτωχείᾳ | 1 | If your language does not use an abstract noun for the idea of **poverty**, you could express the same idea in another way. Alternate translation: “by that one being poor” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 954 | 8:10 | ymz5 | rc://*/ta/man/translate/figs-abstractnouns | γνώμην ἐν & δίδωμι | 1 | If your language does not use an abstract noun for the idea of **opinion**, you could express the same idea in another way. Alternate translation: “I offer you how I think about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 955 | 8:10 | b7ht | rc://*/ta/man/translate/writing-pronouns | ἐν τούτῳ | 1 | Here, the word **this** could refer to: (1) the issue that Paul is speaking about, which is the Corinthians collecting money for believers in Jerusalem. Alternate translation: “about this grace of giving” or “about collecting money” (2) what Paul is about to say. Alternate translation: “in what follows” or “in what I am about to say” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 956 | 8:10 | azlo | rc://*/ta/man/translate/writing-pronouns | τοῦτο | 1 | Here, the word **this** could refer to: (1) the Corinthians hearing Paul’s **opinion**. Alternate translation: “listening my opinion” (2) how Paul is giving an **opinion** instead of a command. Alternate translation: “an opinion instead of a command” (3) giving money. Alternate translation: “the act of giving” or “collecting money” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 957 | 8:10 | z8kg | rc://*/ta/man/translate/figs-distinguish | ὑμῖν & οἵτινες | 1 | Here, the word **who** could introduce: (1) further information about what the Corinthians were doing. In this case, it describes the Corinthians instead of distinguishing them from other people. Alternate translation: “for you, who” (2) what kind of people the Corinthians are. In this case, it distinguishes the Corinthians from other people and describes them as the kind of people for whom **this is profitable**. Alternate translation: “for you, you who” or “for you since you” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 958 | 8:10 | spzy | rc://*/ta/man/translate/figs-infostructure | οὐ μόνον τὸ ποιῆσαι, ἀλλὰ καὶ τὸ θέλειν, προενήρξασθε ἀπὸ πέρυσι | 1 | If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Paul is emphasizing **desire**, so consider a natural way to emphasis this part of the sentence. Alternate translation: “certainly desired to begin to do this and did not just begin to do it” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 959 | 8:10 | mt5f | rc://*/ta/man/translate/figs-explicit | τὸ ποιῆσαι & τὸ θέλειν | 1 | In these phrases, Paul is speaking about collecting money for the believers in Jerusalem. You can include this information if that would be helpful to your readers. Alternate translation: “to collect money for the Jerusalem believers … to do desire to do so” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 960 | 8:11 | himo | rc://*/ta/man/translate/grammar-connect-words-phrases | νυνὶ δὲ | 1 | Here, the phrase **But now** introduces an exhortation for what to do in the present time as opposed to what they already did “a year ago” (see [8:10](../08/10.md)). If it would be helpful in your language, you could use a word or phrase that transitions from the past to the present. Alternate translation: “So at this present time,” or “At this time,“ (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 961 | 8:11 | fc27 | rc://*/ta/man/translate/figs-abstractnouns | καθάπερ ἡ προθυμία τοῦ θέλειν | 1 | If your language does not use abstract nouns for the ideas of **readiness** and **desire**, you could express the same ideas in another way. Alternate translation: “just you were ready and willing to do it” or “just as you were eager and wanted to do it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 962 | 8:11 | d6ly | rc://*/ta/man/translate/figs-abstractnouns | καὶ τὸ ἐπιτελέσαι | 1 | If your language does not use an abstract noun for the idea of **completion**, you could express the same idea in another way. Alternate translation: “also you may complete it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 963 | 8:11 | rgl0 | rc://*/ta/man/translate/figs-explicit | ἐκ τοῦ ἔχειν | 1 | Here, the phrase **from what you have** indicates that Paul wants the Corinthians to give some of the things or money that they own. He does not want them to borrow money or give everything that they own. If it would be helpful in your language, you could use a phrase that makes this idea explicit. Alternate translation: “from what you are able” or “with you giving what you can afford” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 964 | 8:12 | c50n | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([8:11](../08/11.md)) about giving “from what you have.” If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Indeed,” or “I say that you should give from what you because,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 965 | 8:12 | tgch | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | εἰ | 1 | Paul uses the word **if** to indicate that this is a hypothetical condition. In other words, what people give will only be **acceptable** if **the readiness is already there**. Use a natural form in your language for introducing one thing that is a requirement for another thing. Alternate translation: “as long as” or “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 966 | 8:12 | mx7f | rc://*/ta/man/translate/figs-abstractnouns | ἡ προθυμία πρόκειται | 1 | If your language does not use an abstract noun for the idea of **readiness**, you could express the same idea in another way. Alternate translation: “someone is ready” or “a person is already eager” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 967 | 8:12 | c2zc | rc://*/ta/man/translate/figs-explicit | καθὸ & εὐπρόσδεκτος | 1 | Here Paul does not state what is **fully acceptable**. He implies that it is whatever they give that is **fully acceptable**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “it is fully acceptable to give” or “whatever one gives is fully acceptable according to” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 968 | 8:12 | k9wh | rc://*/ta/man/translate/figs-gendernotations | οὐκ ἔχει | 1 | Although the word **he** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “what one does not have” or “what he or she does not have” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 969 | 8:13 | mp6k | rc://*/ta/man/translate/grammar-connect-logic-result | οὐ γὰρ | 1 | Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([8:13](../08/13.md)) giving “according to whatever one might have.” If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “As you can see, I want you to give not” or “I say that because my goal is not” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 970 | 8:13 | iyop | rc://*/ta/man/translate/figs-ellipsis | οὐ | 1 | Here Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. Paul implies that he is speaking about the goal or purpose of giving to other believers. The ULT supplies very general words here. If it would be helpful in your language, you could use more specific words. Alternate translation: “I do not want you to give” or “we give to fellow believers not” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 971 | 8:13 | smk2 | rc://*/ta/man/translate/figs-infostructure | οὐ & ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις, ἀλλ’ ἐξ ἰσότητος | 1 | If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “this is out of equality, not so that there is relief for others but tribulation for you” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 972 | 8:13 | zht9 | rc://*/ta/man/translate/figs-abstractnouns | ἄλλοις ἄνεσις, ὑμῖν θλῖψις | 1 | If your language does not use abstract nouns for the ideas of **relief** and **tribulation**, you could express the same ideas in another way. Alternate translation: “others are relieved but you are troubled” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 973 | 8:13 | y6xj | rc://*/ta/man/translate/figs-infostructure | ὑμῖν & ἀλλ’ ἐξ ἰσότητος | 1 | Here, the phrase **but out of equality** could: (1) contrast with what Paul has said in this verse about some having **relief** and others having **tribulation**. Alternate translation: “for you, but so that there is equality” (2) introduce what Paul says in the following verse about believers sharing “abundance.” If you use the following alternate translation, you will need to remove the capital letter at the beginning of the following verse. Alternate translation: “for you. Rather, out of equality,” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 974 | 8:13 | no45 | rc://*/ta/man/translate/figs-explicit | ἐξ ἰσότητος | 1 | Here, the phrase **out of equality** could provide: (1) the basis or principle for giving and sharing. Alternate translation: “because the goal is equality” or “from the principle of equality” (2) the desired result from giving and sharing. Alternate translation: “so that everyone is equal” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 975 | 8:13 | ktd1 | rc://*/ta/man/translate/figs-abstractnouns | ἐξ ἰσότητος | 1 | If your language does not use an abstract noun for the idea of **equality**, you could express the same idea in another way. Alternate translation: “focusing on everyone being equal” or “we are trying to make everyone equal” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 976 | 8:14 | um8e | rc://*/ta/man/translate/figs-explicit | ἐν τῷ νῦν καιρῷ, τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα | 1 | Here, the phrase **At the present time** could refer to: (1) how things were when Paul wrote this letter. In this case, Paul is telling the Corinthians that they have more than the Jerusalem believers do, and so they should help. In the future, if the Jerusalem believers have more than the Corinthians, they will help the Corinthians. Alternate translation: “At this time, your abundance of money is for the lack of those ones, so that also the abundance of money of those ones may be for your need in the future” (2) the time between Christ’s first and second comings. In this case, Paul is telling the Corinthians that they should help the Jerusalem believers financially, and the Jerusalem believers will help them spiritually. Alternate translation: “In this new age, your abundance of money is for the lack of those ones, so that also the spiritual abundance of those ones may be for your need” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 977 | 8:14 | uqyp | rc://*/ta/man/translate/figs-abstractnouns | τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα | 1 | If your language does not use abstract nouns for the ideas of **abundance** and **lack**, you could express the same ideas in another way. Alternate translation: “what you abundantly possess is for what those ones lack” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 978 | 8:14 | jkwe | rc://*/ta/man/translate/figs-abstractnouns | τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα | 1 | If your language does not use abstract nouns for the ideas of **abundance** and **need**, you could express the same ideas in another way. Alternate translation: “what those ones abundantly possess may be for what you need” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 979 | 8:14 | om8r | rc://*/ta/man/translate/figs-abstractnouns | γένηται ἰσότης | 1 | If your language does not use an abstract noun for the idea of **equality**, you could express the same idea in another way. Alternate translation: “everyone is equal” or “everyone does equally well” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 980 | 8:15 | xpr7 | rc://*/ta/man/translate/writing-quotations | καθὼς γέγραπται | 1 | Here Paul quotes from the Old Testament scriptures, specifically from [Exodus 16:18](../exo/16/18.md). If it would be helpful to your readers, you could format these words in a different way, or you could include this information in a footnote. Alternate translation: “just as it is written in the Scriptures” or “just as you can read in Exodus” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 981 | 8:15 | ue8w | rc://*/ta/man/translate/figs-activepassive | γέγραπται | 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. If you need to say who did the action, it is clear from the context that it was the person who wrote the book of Exodus. Alternate translation: “someone wrote in Exodus” or “it says in Exodus” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 982 | 8:15 | db2r | rc://*/ta/man/translate/figs-quotations | γέγραπται, ὁ τὸ πολὺ, οὐκ ἐπλεόνασεν; καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν | 1 | It may be more natural in your language to have an indirect quotation here. Alternate translation: “it is written that the one who gathered much did not have too much, and the one who gathered little did not have too little.” (See: [[rc://*/ta/man/translate/figs-quotations]]) | |
| 983 | 8:15 | u28y | rc://*/ta/man/translate/figs-explicit | ὁ τὸ πολὺ, οὐκ ἐπλεόνασεν; καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν | 1 | Here Paul is quoting from a story about how God led the Israelites through the desert. They did not have much food, so God miraculously made something like bread appear on the ground for them. The Israelites called the food “Manna,” and God commanded each of them to gather a specific amount for each person. This amount was just right, which is what this quotation describes. If it would be helpful in your language, you could include some of this information in your translation or a in a footnote. Alternate translation: “Any Israelite who gathered much Manna did not have too much, and any Israelite who gathered little Manna did not have too little” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 984 | 8:15 | ahrp | rc://*/ta/man/translate/figs-genericnoun | ὁ τὸ | -1 | The phrase **the one** represents people in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Those … those” or “Everyone … everyone” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) | |
| 985 | 8:16 | w40p | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word **But** introduces a new section. Paul is again speaking about **Titus**, whom he last mentioned in [8:6](../08/06.md). If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Now” or “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 986 | 8:16 | w8zo | rc://*/ta/man/translate/figs-exclamations | χάρις & τῷ Θεῷ | 1 | Here, **thanks {be} to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. Alternate translation: “we give thanks to God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 987 | 8:16 | dgpj | rc://*/ta/man/translate/figs-distinguish | τῷ διδόντι | 1 | Here Paul adding more information about **God**. He is not distinguishing between different gods. If it would be helpful in your language, you could use a form that clearly adds information instead of distinguishing between people. Alternate translation: “who has placed” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 988 | 8:16 | duy8 | rc://*/ta/man/translate/figs-metaphor | τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου | 1 | Here, Paul is speaking as if **earnestness** were an object that **God** could put **into the heart of Titus**. He means that God made **the heart of Titus** earnest. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one making the same earnestness on your behalf characterize the heart of Titus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 989 | 8:16 | yhr2 | rc://*/ta/man/translate/figs-explicit | τὴν αὐτὴν σπουδὴν | 1 | Here, the word **same** indicates that the **earnestness** that Titus has is the same **earnestness** that Paul and those with him have. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “the same earnestness that we have” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 990 | 8:16 | vsm3 | rc://*/ta/man/translate/figs-abstractnouns | διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου | 1 | If your language does not use an abstract noun for the idea of **earnest**, you could express the same idea in another way. Alternate translation: “making the heart of Titus earnest on your behalf” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 991 | 8:16 | cr18 | rc://*/ta/man/translate/figs-metonymy | τῇ καρδίᾳ Τίτου | 1 | In Paul’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could express the idea by referring to the place where humans think and feel in your culture or by using plain language. Alternate translation: “the mind of Titus” or “what Titus wants” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 992 | 8:17 | d9he | rc://*/ta/man/translate/grammar-connect-words-phrases | ὅτι | 1 | Here, the word **For** introduces an explanation of one way in which Titus showed the “earnestness” that Paul referred to in the previous verse ([8:16](../08/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation or basis for a previous statement. Alternate translation: “In fact,” or “For example,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 993 | 8:17 | e4xn | rc://*/ta/man/translate/figs-explicit | τὴν & παράκλησιν | 1 | Here Paul implies that the **appeal** was for Titus to visit the Corinthians. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “our appeal that he visit you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 994 | 8:17 | g404 | rc://*/ta/man/translate/figs-go | ἐξῆλθεν | 1 | Most likely, Titus and those who traveled with him took this letter to the Corinthians. In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “he has come” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 995 | 8:17 | jlyp | rc://*/ta/man/translate/figs-pastforfuture | ἐξῆλθεν | 1 | Most likely, Titus and those who traveled with him took this letter from Paul to the Corinthians. Use whatever tense is most natural for referring to this action. Alternate translation: “he is going” or “he went” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 996 | 8:17 | dlo1 | rc://*/ta/man/translate/figs-idiom | αὐθαίρετος | 1 | Here, the phrase **of his own accord** indicates that no one forced or required Titus to act as he did. Rather, they he to do so on their own. If it would be helpful in your language, you could use a comparable expression. See you how translated the similar phrase in [8:3](../08/03.md). Alternate translation: “of his own free will” or “because he wanted to” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 997 | 8:18 | txld | 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: “Further,” or “Also,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 998 | 8:18 | crw1 | rc://*/ta/man/translate/figs-pastforfuture | συνεπέμψαμεν | 1 | Here Paul refers to how he and those with him sent another believer along with Titus. Use the same tense that you used in the previous verse for Titus’ travel. Alternate translation: “we are sending together” or “we sent together” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 999 | 8:18 | rje2 | rc://*/ta/man/translate/figs-metaphor | τὸν ἀδελφὸν | 1 | Paul is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the believer” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1000 | 8:18 | jll9 | rc://*/ta/man/translate/figs-abstractnouns | οὗ ὁ ἔπαινος & διὰ πασῶν τῶν ἐκκλησιῶν | 1 | If your language does not use an abstract noun for the idea of **praise**, you could express the same idea in another way. Alternate translation: “who is praised throughout all of the churches” or “whom people from all of the churches praise” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1001 | 8:18 | nd28 | rc://*/ta/man/translate/figs-explicit | ἐν τῷ εὐαγγελίῳ | 1 | Here, the phrase **in the gospel** describes generally in what area this **brother** is praised. Paul means that this **brother** acts to spread the gospel. This probably includes preaching the good news, but it probably also includes many other acts of service, including visiting believers and collecting money for other believers. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “for his service to the gospel” or “for spreading the gospel” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1002 | 8:19 | j9rk | rc://*/ta/man/translate/figs-explicit | οὐ μόνον & ἀλλὰ | 1 | Here, the phrase **not only this** refers to how this “brother” received praise from all the churches. Paul uses this phrase to introduce something he thinks is even more important about this “brother.” If it would be helpful in your language, you could use a word or phrase that introduces something even more important. Alternate translation: “even more,” or “more importantly,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1003 | 8:19 | c667 | rc://*/ta/man/translate/figs-activepassive | καὶ χειροτονηθεὶς ὑπὸ τῶν ἐκκλησιῶν | 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: “also the churches chose him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1004 | 8:19 | q5on | rc://*/ta/man/translate/figs-explicit | σὺν | 1 | Here, the phrase **along with** indicates what the person **was chosen** to help with. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “so that he could help with” or “with the intent that he could assist in” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1005 | 8:19 | pgtn | rc://*/ta/man/translate/figs-explicit | τῇ χάριτι ταύτῃ | 1 | Here, the word **grace** refers to what it did in [8:6–7](../08/06.md): being able to contribute money to what Paul was collecting for believers in Jerusalem. If possible, translate it as you did in those verses. Alternate translation: “this gift” or “this gracious act of giving” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1006 | 8:19 | mkwm | rc://*/ta/man/translate/figs-abstractnouns | τῇ χάριτι ταύτῃ | 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: “the gift” or “what people are graciously giving” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1007 | 8:19 | k7dy | rc://*/ta/man/translate/figs-activepassive | τῇ διακονουμένῃ ὑφ’ 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: “that we are administering” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1008 | 8:19 | iph0 | rc://*/ta/man/translate/figs-abstractnouns | πρὸς τὴν τοῦ Κυρίου 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: “to glorify the Lord” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1009 | 8:19 | lvyu | rc://*/ta/man/translate/figs-explicit | προθυμίαν ἡμῶν | 1 | Here Paul implies that they have **readiness** to help fellow believers, particularly the fell |
| The file is too large to be shown. View Raw |