diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index 234fca5c09..0a4b42822c 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -5,7 +5,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	1	e8j3	translate-names	Παῦλος	1	Paul	Here and throughout the letter, **Paul** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	1	1	qp1n	figs-activepassive	κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ	1	Sosthenes our brother	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who is **called** rather than on the person doing the “calling.” Alternate translation: “whom Christ Jesus called {to be} an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	1	qvn5	figs-possession	διὰ θελήματος Θεοῦ	1		Here Paul uses the possessive form to describe **the will** that **God** has. If your readers would misunderstand that this phrase refers to what God wills, you could express the idea with a verbal phrase. Alternate translation: “because God desired this” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	1	1	xfbo	figs-explicit	καὶ Σωσθένης	1		This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first person singular more than the first person plural in the letter. If there is a way in your language to indicate that Paul writes in behalf of Sosthenes, you can use it here. Alternate translation: “and I write on behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	1	1	xfbo	figs-explicit	καὶ Σωσθένης	1		This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first-person singular more than the first-person plural in the letter. If there is a way in your language to indicate that Paul writes on behalf of Sosthenes, you can use it here. Alternate translation: “and I write on behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	1	1	n9zv	translate-names	Σωσθένης	1		**Sosthenes** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	1	2	r9kg	figs-123person	τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ	1	to the church of God at Corinth	In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	1	2	e75p	figs-activepassive	ἡγιασμένοις	1	those who have been sanctified in Christ Jesus	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **sanctified** rather than the person doing the “sanctifying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God having sanctified you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -42,7 +42,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	9	hp30	figs-activepassive	δι’ οὗ ἐκλήθητε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” Alternate translation: “who called you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	1	9	u2z0	figs-possession	εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ	1		Here Paul uses the possessive form to describe **fellowship** that is with **his Son**. If your readers would misunderstand this form, you could: (1) use a word such as “with” to make this clear. Alternate translation: “into fellowship with his Son” (2) translate **fellowship** with a verb such as “share in” or “commune with.” Alternate translation: “to commune with his Son” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	9	kx3z	guidelines-sonofgodprinciples	τοῦ Υἱοῦ αὐτοῦ	1	his Son	**Son** is an important title for Jesus and identifies his relationship with God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
-1CO	1	10	huz1	grammar-connect-words-phrases	παρακαλῶ δὲ	1		Here, **Now** indicates the beginning of a new section. Paul transitions from giving thanks to appealing to the Corinthians to avoid divisions. You could: (1) leave this word untranslated, and show the shift in topic by starting a new paragraph. Alternate translation: “I urge” (2) use a word or phrase that indicates the beginning of a new section. Alternate translation: “Next, I urge” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	1	10	huz1	grammar-connect-words-phrases	παρακαλῶ δὲ	1		Here, **Now** indicates the beginning of a new section. Paul transitions from giving thanks to appealing to the Corinthians to avoid divisions. You could: (1) leave this word untranslated and show the shift in topic by starting a new paragraph. Alternate translation: “I urge” (2) use a word or phrase that indicates the beginning of a new section. Alternate translation: “Next, I urge” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	1	10	u1u1	figs-infostructure	παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ,	1		In this sentence, the words **I urge you** are located far from what Paul is urging. If it would be clearer in your language, you could move **I urge you** so that it comes right before **that you all speak**. Alternate translation: “Now brothers, through the name of our Lord Jesus Christ, I urge you” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	1	10	k7gw	figs-gendernotations	ἀδελφοί	1	brothers	Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	1	10	sw54	figs-metonymy	διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ	1	through the name of our Lord Jesus Christ	Here Paul uses the **name** of Jesus to refer to the authority of Jesus. With this language, he reminds the Corinthians that he is an apostle with authority from Jesus. If your readers would misunderstand the meaning of **name**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “on behalf of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-metonymy]])
@@ -176,9 +176,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	31	paga	figs-infostructure	καθὼς γέγραπται, ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1		If it would be unnatural in your language to put **just as it is written** before the quotation, you could put **just as it is written** at the end of the sentence. Alternate translation: “‘Let the one who boasts, boast in the Lord,’ just as it is written” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	1	31	ebvw	writing-quotations	καθὼς γέγραπται	1		In Paul’s culture, **just as it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Jeremiah the prophet (see [Jeremiah 9:24](../../jer/09/24.md)). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “as it can be read in the Old Testament” or “according to Jeremiah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	1	31	pfa7	figs-activepassive	γέγραπται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Jeremiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	1	31	fym9	figs-imperative	ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1	Let the one who boasts, boast in the Lord	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	1	31	fym9	figs-imperative	ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω	1	Let the one who boasts, boast in the Lord	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could: (1) translate this one as a conditional sentence, adding “if.” Alternate translation: “If people want to boast, they should boast in the Lord” (2) translate this one using a word such as “should.” Alternate translation: “Anyone who boasts should boast in the Lord” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	1	31	mo0q	figs-idiom	ἐν Κυρίῳ καυχάσθω	1		When Paul says that someone can **boast in the Lord**, he does not mean that they are inside **the Lord**. Rather, he means that they are boasting about **the Lord** and what he has done. If your readers would misunderstand **boast in the Lord**, you could use a comparable phrase that indicates that someone is boasting about someone else. Alternate translation: “Let … boast with reference to the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	2	intro	k86p			0		# 1 Corinthians 2 General Notes<br><br>## Structure and Formatting<br><br>2. Against divisions (1:10–4:15)<br>      * Paul’s attitude among the Corinthians (2:1–5)<br>      * The wisdom of God, revealed by the Spirit (2:6–16)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.<br><br>## Special Concepts in this Chapter<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>### The Spirit<br><br>Paul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the non-physical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])<br><br>### The Mystery<br><br>Paul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The deep things of God<br><br>In [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### The rulers of this age<br><br>In [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])<br><br>### Positive and negative uses of “wisdom”<br><br>Just as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.<br><br>### First person singular and plural<br><br>Paul uses the first person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
+1CO	2	intro	k86p			0		# 1 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n      * Paul’s attitude among the Corinthians (2:1–5)\n      * The wisdom of God, revealed by the Spirit (2:6–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verses 9 and 16, which are from the Old Testament. Verse 9 quotes from Isaiah 64:4, and verse 16 quotes from Isaiah 40.\n\n## Special Concepts in this Chapter\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapter one, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])\n\n### Power and weakness\n\nThroughout this chapter, Paul continues to speak of both power and weakness. Just as in chapter one, these words primarily refer to how much influence and authority a person has and to how much they can accomplish. Someone who has “power” has much influence and authority and can accomplish many things. Someone who has “weakness” does not have much influence and authority and is not able to accomplish many things. Continue to use the words that you chose in chapter one. (See: [[rc://en/tw/dict/bible/kt/power]])\n\n### The Spirit\n\nPaul first mentions the “Spirit” in this chapter. In most places where this word appears, it refers to God’s Spirit (the Holy Spirit), who is the third person of the Trinity. However, in two places in this chapter, the word “spirit” refers to something else. First, “spirit of the world” in [2:12](../02/12.md) refers to a “spirit” that is not God’s Spirit and that originates from within the world. Paul says that this kind of “spirit” is not the kind that believers in Jesus have received. Second, the “spirit of a man” in [2:11](../02/11.md) refers to the non-physical part of a person. It does not refer to God’s Spirit or to something that God’s Spirit replaces. Sometimes Paul uses the adjective form “spiritual” ([2:13](../02/13.md); [2:15](../02/15.md)) and the adverb form “spiritually” ([2:14](../02/14.md)). Both of these forms also refer to God’s Spirit. If someone or something is “spiritual,” that means that the person or thing has or is characterized by God’s Spirit. If something is done “spiritually,” that means that it is done by the power of God’s Spirit. Once, Paul uses the word “natural” ([2:14](../02/14.md)), which is the opposite of “spiritual.” “Natural” means that the person or thing does not have and is not characterized by God’s Spirit. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### The Mystery\n\nPaul speaks of a “mystery” in [2:1](../02/01.md); [2:7](../02/07.md). This “mystery” is not some secret truth that is hard to understand and that only a few privileged individuals can learn about. Instead, it refers to God’s plans that once were unknown but are now known to all his people. As Paul has already stated in chapter one, these plans center around the cross, which seems to be foolishness. (See: [[rc://en/tw/dict/bible/kt/reveal]])\n\n## Important Figures of Speech in this Chapter\n\n### The deep things of God\n\nIn [2:10](../02/10.md), Paul says that the Spirit searches “the deep things of God.” Paul talks about God as if he were a well or a lake with parts that are deep down in order to identify things about God that humans cannot understand or find it difficult to understand. He does not mean that God is a being or location with deep parts. See the note on this verse for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The rulers of this age\n\nIn [2:6](../02/06.md); [2:8](../02/08.md), Paul speaks about “the rulers of this age.” This phrase refers to individuals who have power in the created world during the time between Christ’s first and second comings. While Paul does not state whether these individuals with power are humans or spiritual beings, he does say that they were the ones who crucified Jesus ([2:8](../02/08.md)). This suggests that they are humans, and they would be people like governors, emperors, and unfaithful religious leaders. (See: [[rc://en/tw/dict/bible/other/ruler]] and [[rc://en/tw/dict/bible/other/age]])\n\n### Positive and negative uses of “wisdom”\n\nJust as in chapter one, Paul continues to speak about wisdom in both positive and negative ways. He uses the same words throughout the chapter, and he distinguishes between positive and negative meanings by connecting the words to different people or ideas. For example, he speaks of wisdom negatively when it is the wisdom of the world, or the wisdom of humans. However, he speaks of wisdom positively when it is wisdom from God or wisdom given by God. If possible, translate the negative and positive meanings of wisdom with the same word, just as Paul uses one word for both negative and positive. If you must use different words, use positive words for God’s wisdom and negative words for human wisdom.\n\n### First-person singular and plural\n\nPaul uses the first-person singular in [2:1–5](../02/01–05.md) because in these verses he speaks of his own time among the Corinthians. He switches to the first-person plural in [2:6–16](../02/06–16.md) because in these verses he is speaking more generally about everyone who proclaims the Gospel as he does. In [2:6–16](../02/06–16.md), the first-person plural sometimes includes the Corinthians and sometimes does not include the Corinthians. Throughout the chapter, the first-person plural will include the Corinthians unless a note specifies that it does not include them. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	1	pxmq	grammar-connect-words-phrases	κἀγὼ	1		Here, **And I** introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul preaches the gospel in weak and foolish ways. If your readers would misunderstand this connection, you could express the idea with a word or phrase that introduces an example or a comparison. Alternate translation: “In the same way, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	1	qvj7	figs-gendernotations	ἀδελφοί	1	brothers	Although **brothers** is masculine, Paul is using it to refer to both men or women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	1	koh8	figs-explicitinfo	ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ	1		Here Paul twice says that he has **come** to them. This is a structure that makes sense in Paul’s language. However, if your readers would misunderstand this repetition, you could: (1) translate the first **come** with a different word, such as “visit.” Alternate translation: “having visited you, did not come” (2) combine these two phrases. Alternate translation: “did not come to you” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
@@ -284,10 +284,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	16	ye98	grammar-connect-words-phrases	γὰρ	1		Here, **For** introduces proof from Scripture to support what Paul has said about the “natural person” and the “spiritual” person in [2:14–15](../02/14–15.md). If your readers would misunderstand this connection, you could use a word or phrase that indicates that Paul is introducing proof. Alternate translation: “You can tell that these things are true, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	16	tj79	writing-quotations	γὰρ	1		Here, **For** is the only word that Paul uses to introduce a quotation from the Old Testament, in this case, from the book written by Isaiah the prophet (see [Isaiah 40:13](../../isa/40/13.md)). If your language would not introduce a quotation in this way, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For, as it can be read in the Old Testament,” or “For, according to Isaiah the prophet,” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	2	16	m4pu	figs-rquestion	τίς…ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν?	1	For who can know the mind of the Lord, that he can instruct him?	Here, the passage that Paul quotes from the book of Isaiah uses a question to indicate that no human **has known the mind of the Lord**, and no human **will instruct him**. The quoted question is not asking for information. Instead, it assumes that the answer is “no one,” and the author used a question to make a negative claim that is stronger than a simple statement. If your readers would misunderstand the question, you could express the idea with a strong negative statement. Alternate translation: “no one has known the mind of the Lord—no one will instruct him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	2	16	wacc	figs-possession	νοῦν Κυρίου	1		Here Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If your readers would misunderstood that the **Lord** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	2	16	wacc	figs-possession	νοῦν Κυρίου	1		Here Paul uses the possessive form to describe a **mind** that the **Lord** has or uses. If your readers would misunderstand that the **Lord** is one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	16	r18k	figs-metaphor	νοῦν Χριστοῦ ἔχομεν	1		Here Paul speaks as if **we** are people who possess **the mind of Christ**. Paul means that **we** are able to understand what Christ thinks and share the same ways of thinking with him. He does not mean that we have taken Christ’s **mind** from him or that we no longer have our own **mind**. If your readers would misunderstand “having someone else’s mind,” you could express the idea with a comparable metaphor or with a verb such as “share.” Alternate translation: “think the same thoughts as Christ does” or “share in the mind of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	2	16	pr9b	figs-possession	νοῦν Χριστοῦ	1		Here Paul uses the possessive form to describe a **mind** that **Christ** has or uses. If your readers would misunderstood that **Christ** is the one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	3	intro	g6ku			0		# 1 Corinthians 3 General Notes<br><br>## Structure and Formatting<br><br>2. Against divisions (1:10–4:15)<br>    * Paul identifies the divisions (3:1–5)<br>    * Farming metaphor (3:6–9a)<br>    * Building metaphor (3:9b–15<br>    * Temple metaphor (3:16–17)<br>    * Wisdom and folly (3:18–20)<br>    * All things are yours (3:21–23)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.<br><br>## Special Concepts in this Chapter<br><br>### Fleshly people<br><br>In [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### Fire and judgment<br><br>In Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was built. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Infants and food metaphor<br><br>In [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food, but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Farming metaphor<br><br>In [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Building metaphor<br><br>In [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become evident. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Temple metaphor<br><br>In [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Christ is God’s<br><br>In [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should to try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.
+1CO	2	16	pr9b	figs-possession	νοῦν Χριστοῦ	1		Here Paul uses the possessive form to describe a **mind** that **Christ** has or uses. If your readers would misunderstand that **Christ** is the one who is thinking with **the mind**, you could express the idea by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	3	intro	g6ku			0		# 1 Corinthians 3 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n    * Paul identifies the divisions (3:1–5)\n    * Farming metaphor (3:6–9a)\n    * Building metaphor (3:9b–15\n    * Temple metaphor (3:16–17)\n    * Wisdom and folly (3:18–20)\n    * All things are yours (3:21–23)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verses 19 and 20. Verse 19 quotes from Job 5:13, and verse 20 quotes from Psalm 94:11.\n\n## Special Concepts in this Chapter\n\n### Fleshly people\n\nIn [3:1–4](../03/01–04.md), Paul calls the Corinthian believers “fleshly.” In [3:3](../03/03.md), he defines “fleshly” as “walking according to men.” The word “fleshly” thus refers to people who think and behave from a merely human point of view, without thinking and behaving from God’s perspective. The opposite of “fleshly” is “spiritual,” which refers to those who think and behave by the power of the Spirit (see [3:1](../0/01.md)). (See: [[rc://en/tw/dict/bible/kt/flesh]], [[rc://en/tw/dict/bible/kt/spirit]])\n\n### Fire and judgment\n\nIn Paul’s culture, fire was commonly associated with the day when God would come to judge everyone. Paul uses this association when he makes use of the metaphor of a building. When a building catches on fire, it shows how well it was built. Similarly, when the fire of God’s judgment comes, it will show who has taught the gospel correctly. Fire fits within the metaphor of a building, but it is not just a part of that metaphor. If it is possible, retain the language of fire for God’s judgment. (See: [[rc://en/tw/dict/bible/kt/judgmentday]] and [[rc://en/tw/dict/bible/other/fire]])\n\n### Wisdom and foolishness\n\nThroughout this chapter, Paul continues to speak of both wisdom and foolishness. Just as in chapters one and two, these words do not refer primarily to how much or how little education someone has. Rather, they refer to how well or how poorly someone plans actions and knows how the world works. Continue to use the words you chose in chapters one and two. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/fool]])\n\n## Important Figures of Speech in this Chapter\n\n### Infants and food metaphor\n\nIn [3:1–2](../03/01–02.md), Paul speaks as if the Corinthians are infants who were, and still are, unable to eat any solid food, but can only drink milk. By speaking about them as if they were infants, Paul wishes to tell the Corinthians that they are spiritually immature enough that they can only drink milk. Paul uses “milk” to refer to the very basic teachings about Christ, while he uses “solid food” to refer to the more advanced teachings. In translating this metaphor, use words that identify what very small children can eat (milk) and what they cannot eat (solid food). (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Farming metaphor\n\nIn [3:6–9a](../03/06–09.md), Paul speaks as if he and Apollos were farmers. Paul first proclaimed the gospel to the Corinthians, so he is like a farmer who plants seeds. Apollos taught the Corinthians more about the gospel, so he is like a farmer who waters the plants when they start to grow. However, God is the one who makes seeds grow into plants and the one who enables believers to accept and learn more about the gospel. With this metaphor, Paul wishes to emphasize that he and Apollos are equal in that they both teach about the gospel. However, neither one of them is significant in comparison to God, who is the one who actually enables people to accept and believe in the gospel. If possible, preserve the farming metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Building metaphor\n\nIn [3:9b–15](../03/09–15.md), Paul speaks of the Corinthians as if they were a house. Paul is the one who laid the house’s foundation, because he was the one who first proclaimed the gospel to them. Other people, whom Paul does not name, build on the foundation. They are the ones who are teaching the Corinthians more, whether what they teach is correct or not. Paul then says that the building will catch on fire, and what each of these builders used to construct the house will become evident. If they built with durable materials, they will be rewarded, but if they built with materials that burn, they will suffer loss, and the builders themselves will barely escape from the fire. In speaking this way, Paul is warning those who teach more about the gospel that God himself will judge whether what they teach is correct or not. If it is incorrect, those teachers will lose everything and barely be saved themselves. If it is correct, God will honor and reward those teachers. If possible, preserve the building metaphor, even if you need to adjust some of the details. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Temple metaphor\n\nIn [3:16–17](../03/16–17.md), Paul speaks as if the Corinthians were God’s temple. By speaking this way, he identifies the Corinthian believers as a place where God is specially present. Paul then notes that anyone who does anything to harm God’s temple will be punished by God. Since the Corinthians are like God’s temple, God will punish anyone who does anything to harm them, including if anyone tries to divide them up into different groups. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n### Rhetorical questions\n\nPaul asks many questions in this chapter ([3:3–5](../03/03–05.md); [16](../03/16.md)). He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Christ is God’s\n\nIn [3:23](../03/23.md), Paul says that “Christ is God’s.” He does not mean that Christ is a person who belongs to God but is not God. Rather, he means that Christ is part of who God is. Christ belongs to the being of God. In your translation, you should try to preserve this meaning. However, if possible, do not make your translation into a statement about the divinity of Christ, since that is not the main point that Paul is trying to make.
 1CO	3	1	zfdg	grammar-connect-words-phrases	κἀγώ	1		The word translated **And I** is the same word that appears at the beginning of [2:1](../02/01.md). Just as there, Paul uses **And I** here to introduce how his own experience visiting the Corinthians fits into the general pattern he has outlined at the end of chapter 2. Here, however, his experience with the Corinthians is the opposite of what he would have liked. Therefore, the words **And I** introduce a contrast with what he said in [2:16](../02/16.md) about having the mind of Christ. If your readers would misunderstand the meaning of **And I**, you could express the idea by using a word or phrase that introduces a specific example or a word or phrase that introduces a contrast. Alternate translation: “But I” or “As for me, I” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	3	1	r4iw	figs-gendernotations	ἀδελφοί	1	brothers	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	1	jn0q	figs-infostructure	οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ.	1		If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statements. Alternate translation: “had to speak to you as to fleshly, as to infants in Christ, not as to spiritual” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -352,7 +352,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	10	nw8f	figs-infostructure	ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα	1		The phrase **as a wise master builder** could describe: (1) the way in which Paul **laid a foundation**. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “I laid a foundation as a wise master builder” (2) the specific **grace** that God gave to Paul. Alternate translation: “to be a wise master builder, I laid a foundation” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	3	10	mpxl	translate-unknown	σοφὸς ἀρχιτέκτων	1		Here, **master builder** refers to the person who is in charge of an entire construction project, including designing it and making sure that the building is constructed according to the design. If your readers would misunderstand **master builder**, you could use a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	3	10	mqb8	writing-pronouns	ἄλλος…ἐποικοδομεῖ	1		Here, **another** refers to anyone who **is building on** the foundation, including Apollos. However, Paul does not mean to identify one specific person who **is building**. If your readers would not infer that **another** refers to any builder, you could use a word or phrase that identifies any person who does a specific task. Alternate translation: “other people are building on it” or “someone else is building on it” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	3	10	pwi7	figs-imperative	ἕκαστος…βλεπέτω	1	another is building on it	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should.” Alternate translation: “each one should be careful” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	3	10	pwi7	figs-imperative	ἕκαστος…βλεπέτω	1	another is building on it	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “each one should be careful” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	3	10	px9c	writing-pronouns	ἕκαστος	1	each man	Here, **each one** refers to any person who **builds** on the **foundation**. If your readers would misunderstand **each one**, you could use a word or phrase that identifies any person who falls into a certain category. Alternate translation: “every person who builds on it” or “each builder” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	3	10	krd6	writing-pronouns	ἐποικοδομεῖ	2		Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “he or she builds on it” or “each one builds on it” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	11	m4j2	grammar-connect-logic-result	γὰρ	1		Here, **for** introduces the reason why the people who build on the foundation should “be careful how” they build “on it” ([3:10](../03/10.md)). They need to “be careful” because what they build must match the only **foundation** that exists, which is **Jesus Christ**. If **for** would not indicate this connection in your language, you could express the idea with a word that gives a reason or basis for a command. Alternate translation: “because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
@@ -369,36 +369,36 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	13	t2mk	figs-activepassive	ἑκάστου τὸ ἔργον φανερὸν γενήσεται	1	his work will be revealed	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **work** that is **revealed** rather than the person doing the “revealing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will reveal the work of each one” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	3	13	mv14	figs-explicit	ἡ…ἡμέρα δηλώσει	1	for the daylight will reveal it	Here Paul uses **day** in the same way the Old Testament uses it: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If your readers would misunderstand **day**, you could include more words that clarify what Paul means by **day**. Alternate translation: “the day of Christ’s return will display” or “when Christ returns, he will display it” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	3	13	lyny	figs-activepassive	ἐν πυρὶ ἀποκαλύπτεται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **revealed** rather than the person doing the “revealing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God reveals it in fire” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	3	13	x48s	writing-pronouns	ἀποκαλύπτεται	1		Here, **it** refers to **the day**. It does not refer to the **work**. If your readers would misunderstand what **it** refers to, you clarify that **it** refers to **the day**. Alternate translation: “that day is revealed” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	3	13	x48s	writing-pronouns	ἀποκαλύπτεται	1		Here, **it is revealed** refers to **the day**. It does not refer to the **work**. If your readers would misunderstand what **it** refers to, you clarify that **it** refers to **the day**. Alternate translation: “that day is revealed” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	3	13	ozx6	figs-pastforfuture	ἀποκαλύπτεται	1		Here Paul speaks as if the day **is revealed** right now. In his language, he can use the present tense to speak about the way in which something happens in general, even if it is not happening in the present moment. If your readers would misunderstand this use of the present tense, you could express the idea by using the future tense. Alternate translation: “it will be revealed” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	3	13	rgfy		ἐν πυρὶ	1		Alternate translation: “with fire” or “in a fiery way”
 1CO	3	13	wo2j	figs-rpronouns	τὸ πῦρ αὐτὸ	1		Here, **itself** focuses attention on **the fire**. If **itself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “that fire” or “the fire indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
 1CO	3	14	wexj	grammar-connect-condition-hypothetical	εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται.	1		Here and in [3:15](../03/15.md), Paul uses **if** to introduce a true possibility. He means that a person’s **work** might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Anyone whose work that he built will remain will receive a reward” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	3	14	ygva	figs-exmetaphor	εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται.	1		Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures survive a fire receive rewards. He speaks in this way to indicate that God will reward those who proclaim more about the gospel if God finds their teachings to be accurate and acceptable to him when he judges everyone. The **reward** includes public recognition and other blessings. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone’s film that he created receives good reviews on opening night, he will receive an award” or “If anyone teaches you more about the gospel with words that are acceptable to God, he will be honored by God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	3	14	ygva	figs-exmetaphor	εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται.	1		Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures survive a fire receive rewards. He speaks in this way to indicate that God will reward those who proclaim more about the gospel if God finds their teachings to be accurate and acceptable to him when he judges everyone. The **reward** includes public recognition and other blessings. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone teaches you more about the gospel with words that are acceptable to God, he will be honored by God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	14	iddt	figs-doublet	τινος τὸ ἔργον…ὃ ἐποικοδόμησεν	1		Here Paul speaks both of **work** and what **he built**. If your readers would misunderstand why Paul uses both of these terms, you could combine the ideas into one expression. Alternate translation: “anyone’s building project” or “what anyone built” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	3	14	s4u3	figs-synecdoche	τὸ ἔργον	1	work remains	Here Paul uses **work** to refer to the product or result of the **work**, not the action of “working.” If your readers would misunderstand **work**, you could express the idea with a word or phrase that refers to the product of the **work**. Alternate translation: “project” or “house” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	3	14	tec9		μενεῖ	1		Alternate translation: “does not burn up”
 1CO	3	14	ge6s	figs-gendernotations	τινος…ἐποικοδόμησεν…λήμψεται	1		Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “anyone’s … he or she built … he or she will receive” or “people’s … they built … they will receive” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	15	vax6	grammar-connect-condition-hypothetical	εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται	1		Here, just as in [3:14](../03/14.md), Paul uses **if** to introduce a true possibility. He means that a person’s work might remain, or it might not. He then specifies the result for each possibility. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Anyone whose work will be burned up will suffer loss” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	3	15	ysjz	figs-exmetaphor	εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται; αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.	1		Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures do not survive a fire **suffer loss**. The builders themselves do not die, but they are in trouble, almost as if they were in the building and barely escaped as it burned to the ground. Paul speaks in this way to indicate that God will not reward those who proclaim more about the gospel if God finds their teachings to be inaccurate and unacceptable to him when he judges everyone. The **loss** includes lack of honor and rewards from God. However, those who proclaim more about God in inaccurate and unacceptable ways are not condemned to punishment by God. Instead, just like someone escaping from a burning building, they are just barely accepted by God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone’s film that he created receives bad reviews on opening night, he will lose money on the film, but he himself will not face financial ruin, but as though through bankruptcy” or “If anyone teaches you more about the gospel with words that are not acceptable to God, he will receive no honor or blessing when God judges everyone, but he himself will be accepted by God, although just barely” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
-1CO	3	15	c2xj	figs-activepassive	τινος τὸ ἔργον κατακαήσεται	1	if anyone’s work is burned up	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **work** that is **burned up** rather than what does the “burning up.” If you must state who does the action, Paul implies that the **fire** does it. Alternate translation: “fire burns up anyone’s work” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	3	15	ysjz	figs-exmetaphor	εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται; αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.	1		Here Paul continues the metaphor about building a house. In this verse, he notes that builders whose structures do not survive a fire **suffer loss**. The builders themselves do not die, but they are in trouble, almost as if they were in the building and barely escaped as it burned to the ground. Paul speaks in this way to indicate that God will not reward those who proclaim more about the gospel if God finds their teachings to be inaccurate and unacceptable to him when he judges everyone. The **loss** includes lack of honor and rewards from God. However, those who proclaim more about God in inaccurate and unacceptable ways are not condemned to punishment by God. Instead, just like someone escaping from a burning building, they are just barely accepted by God. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone teaches you more about the gospel with words that are not acceptable to God, he will receive no honor or blessing when God judges everyone, but he himself will be accepted by God, although just barely” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	3	15	c2xj	figs-activepassive	τινος τὸ ἔργον κατακαήσεται	1	if anyone’s work is burned up	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **work** that is **burned up** rather than on what does the “burning up.” If you must state who does the action, Paul implies that the **fire** does it. Alternate translation: “fire burns up anyone’s work” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	3	15	fyfr	figs-synecdoche	τὸ ἔργον	1		Here Paul uses **work** to refer to the product or result of the **work**, not the action of “working.” If your readers would misunderstand **work**, you could express the idea with a word or phrase that refers to the product of the **work**. Alternate translation: “project” or “house” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-1CO	3	15	b2l8	figs-gendernotations	τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται	1		Here, the words translated **he** and **himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **himself**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “anyone’s … he or she will suffer loss … he himself or she herself will be saved” or “people’s … they will suffer loss … they themselves will be saved” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	3	15	b2l8	figs-gendernotations	τινος…ζημιωθήσεται…αὐτὸς…σωθήσεται	1		Here, the words translated **he** and **himself** are written in masculine form, but they refer to anyone, no matter which their gender might be. If your readers would misunderstand **he** and **himself**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “anyone’s … he or she will suffer loss … he himself or she herself will be saved” or “people’s … they will suffer loss … they themselves will be saved” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	15	ups4	translate-unknown	ζημιωθήσεται	1	he will suffer loss	The phrase **he will suffer loss** expresses the opposite of “receiving a reward.” Instead of gaining honor and money, the person loses honor and money. If your readers would misunderstand **he will suffer loss**, you could express the idea by using a phrase that refers to losing honor and money. Alternate translation: “he will lose honor and money” or “he will be deprived of any reward” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	3	15	w1zv	figs-activepassive	αὐτὸς δὲ σωθήσεται	1	but he himself will be saved	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who will **be saved** rather than the person doing the “saving.” You could express the idea with **he** saving **himself** or **he** not perishing. Alternate translation: “but he will save himself” or “but he will not perish” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	3	15	w1zv	figs-activepassive	αὐτὸς δὲ σωθήσεται	1	but he himself will be saved	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who will **be saved** rather than the person doing the “saving.” You could express the idea with **he** saving **himself** or **he** not perishing. Alternate translation: “but he will not perish” or “but he will save himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	3	15	vdvl	figs-rpronouns	αὐτὸς…σωθήσεται	1	but he himself will be saved	Here, **himself** focuses attention on **he**. If **himself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “he will be saved” or “he indeed will be saved” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
 1CO	3	16	uq2g	figs-rquestion	οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?	1	Do you not know that you are God’s temple and that the Spirit of God lives in you?	Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with an emphatic statement. Alternate translation: “you know that you are a temple of God, and you know that the Spirit of God lives in you” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	3	16	yc1g	figs-exmetaphor	οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν?	1		Here Paul develops the metaphor about constructing a building in new ways. First, he says that the Corinthians together are **a temple of God**, which is a specific type of building. The **temple of God** was the place where God was present in a special way. Paul is thus identifying the Corinthians as people among whom God is present in the same kind of special way. Second, he says that the Corinthians together are the house or city in which the **Spirit of God lives**. The house or city in which someone lives is where they are always present. Paul is thus saying that the Holy Spirit is always present with the Corinthians. If your readers would misunderstand the meaning of Paul’s metaphors, you could use a comparable metaphor or express the idea in non-figurative language. Alternate translation: “Do you not know that you are the sacred shrine where God dwells, and you are the country in which the Spirit of God has residency?” or “Do you not know that God is present among you, and the Spirit of God is always with you?” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	3	17	pc0d	figs-exmetaphor	εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός; ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.	1		Here Paul finishes the metaphor about the temple that he began in [3:16](../03/16.md). He notes that, because God’s temple is **holy**, God will **destroy** anyone who **destroys** the temple. He then again repeats that the Corinthians **are** the temple. By speaking in this way, Paul wishes to remind everyone among the Corinthian believers that “destroying” the unity of the believers is like “destroying” the **temple**, and God will act in response to this like he would if someone “destroyed” his **temple**. If your readers would misunderstand this metaphor, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “If anyone desecrates God’s sacred shrine, God will punish that person. For the sacred shrine is holy, and you are God’s sacred shrine” or “If anyone divides the place of God’s presence, God will punish that person. For wherever God’s presence can be found is holy, and you are the place where God’s presence can be found” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
-1CO	3	17	pv8w	grammar-connect-condition-hypothetical	εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός	1		Here Paul uses **if** to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the result for if someone does destroy God’s temple. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	3	17	pv8w	grammar-connect-condition-hypothetical	εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός	1		Here Paul uses **if** to introduce a true possibility. He means that a person might destroy God’s temple, or that person might not. He then specifies the consequence if someone does destroy God’s temple. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “God will destroy anyone who destroys the temple of God” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	3	17	vcuv	writing-pronouns	οἵτινές ἐστε ὑμεῖς	1		Here, **which** could refer to: (1) **the temple of God**. Alternate translation: “which temple you are” (2) **holy**. Alternate translation: “and you too are holy” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	3	18	glg8	figs-imperative	μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω	1	Let no one deceive himself	In this verse, Paul uses two third person imperatives. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: [[rc://en/ta/man/translate/figs-imperative]])
-1CO	3	18	s57s	figs-gendernotations	μηδεὶς ἑαυτὸν ἐξαπατάτω; εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός.	1		Here, the words translated **himself**, **he**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, **he**, and **him**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “Let no one deceive himself or herself. If anyone among you thinks he or she is wise in this age, let him or her become a ‘fool,’ that he or she may become wise” or “Let no people deceive themselves. If any people among you think they are wise in this age, them become ‘fools,’ that they may become wise” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	3	18	p3wi	grammar-connect-condition-hypothetical	εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω	1	in this age	Here Paul uses **if** to introduce a true possibility. He means that a person might think that **he is wise**, or that person might not think this. He then specifies the result for if someone does think that **he is wise**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Let whoever among you thinks he is wise in this age become a ‘fool’” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	3	18	glg8	figs-imperative	μηδεὶς ἑαυτὸν ἐξαπατάτω…μωρὸς γενέσθω	1	Let no one deceive himself	In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should.” Alternate translation: “No one should deceive himself … he should become a ‘fool’” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	3	18	s57s	figs-gendernotations	μηδεὶς ἑαυτὸν ἐξαπατάτω; εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός.	1		Here, the words translated **himself**, **he**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **himself**, **he**, and **him**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “Let no one deceive himself or herself. If anyone among you thinks he or she is wise in this age, let him or her become a ‘fool,’ that he or she may become wise” or “Let no people deceive themselves. If any people among you think they are wise in this age, let them become ‘fools,’ that they may become wise” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	3	18	p3wi	grammar-connect-condition-hypothetical	εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω	1	in this age	Here Paul uses **if** to introduce a true possibility. He means that a person might think that **he is wise**, or that person might not think this. He then specifies the consequence if someone does think that **he is wise**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “Let whoever among you thinks he is wise in this age become a ‘fool’” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	3	18	p53y		ἐν τῷ αἰῶνι τούτῳ	1		Alternate translation: “according to the standards of this age”
-1CO	3	18	s7xi	figs-irony	μωρὸς γενέσθω, ἵνα γένηται σοφός	1	let him become a “fool”	Here Paul commands any **wise** person among the Corinthians to become a **fool**. He does not actually think that doing what he commands makes a person a **fool**, which is why **fool** appears in quotation marks. Rather, he knows that many will call doing what he commands becoming a **fool**. To make this clearer, he then says that becoming what many will call **a “fool”** will actually lead to becoming truly **wise**. If your readers would misunderstand Paul’s use of the word **fool**, you could use a form in your language that indicates that Paul is speaking from the perspective of other people. Alternate translation: “let him become a so-called ‘fool,’ that he may become truly wise” (See: [[rc://en/ta/man/translate/figs-irony]])
+1CO	3	18	s7xi	figs-irony	μωρὸς γενέσθω, ἵνα γένηται σοφός	1	let him become a “fool”	Here Paul commands any **wise** person among the Corinthians to become a **fool**. He does not actually think that doing what he commands makes a person a **fool**, which is why **fool** appears in quotation marks. Rather, he knows that many will call doing what he commands "becoming a **fool**." To make this clearer, he then says that becoming what many will call **a “fool”** will actually lead to becoming truly **wise**. If your readers would misunderstand Paul’s use of the word **fool**, you could use a form in your language that indicates that Paul is speaking from the perspective of other people. Alternate translation: “let him become a so-called ‘fool,’ that he may become truly wise” (See: [[rc://en/ta/man/translate/figs-irony]])
 1CO	3	18	pvt3	grammar-connect-logic-goal	ἵνα	1		Here, **that** introduces the goal or purpose for which a person should **become a “fool”**. If your readers would misunderstand **that**, you could express the idea with a word or phrase that introduces a goal or purpose. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
-1CO	3	19	m0gd	figs-possession	ἡ…σοφία τοῦ κόσμου τούτου	1		Here Paul uses the possessive form to describe what **this world** considers to be **wisdom**. If **the wisdom of this world** would be not be understood in your language as **wisdom** from the perspective of **this world**, you could use a different form that makes this meaning clear. Alternate translation: “what this world considers to be wisdom” or “worldly wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	3	19	m0gd	figs-possession	ἡ…σοφία τοῦ κόσμου τούτου	1		Here Paul uses the possessive form to describe what **this world** considers to be **wisdom**. If **the wisdom of this world** would not be understood in your language as **wisdom** from the perspective of **this world**, you could use a different form that makes this meaning clear. Alternate translation: “what this world considers to be wisdom” or “worldly wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	3	19	uqb3	figs-idiom	παρὰ τῷ Θεῷ	1		Here Paul uses the phrase **with God** to identify God’s perspective. If your readers would misunderstand **with God**, you could express the idea with a word or phrase that identifies that this is **foolishness** according to how God views the world. Alternate translation: “from God’s perspective” or “in God’s eyes” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	3	19	ayvv	writing-quotations	γέγραπται γάρ	1		In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Job” (see [Job 5:13](../../job/05/13.md)). If your readers would misunderstand this form, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Job says” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	3	19	vpod	figs-activepassive	γέγραπται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the author of Job has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -406,13 +406,13 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	19	wxz2	figs-metaphor	δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν	1		Here Paul speaks as if God reaches out and grabs **the wise** as they act in **craftiness**. By speaking in this way, he means that even “crafty” or clever people cannot avoid God when he wishes to “catch” them. God is not deceived, and he can disrupt their clever plans. If your readers would misunderstand **catches**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “interrupts the clever plans of the wise” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	3	19	j0ga	figs-nominaladj	τοὺς σοφοὺς	1		Paul is using the adjective **wise** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “wise people” or “those who are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	3	19	x6ts	figs-abstractnouns	τῇ πανουργίᾳ	1		If your language does not use an abstract noun for the idea behind **craftiness**, you could express the idea by using by using a phrase such as “crafty plans” or “clever planning.” Alternate translation: “crafty plans” or “clever planning” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	3	20	n5pu	writing-quotations	καὶ πάλιν	1		In Paul’s culture, **And again** is a normal way to introduce another quotation from an important text that supports the same point. In this case, Paul quotes from the Old Testament book titled “Psalms” (see [Psalm 94:11](../../psa/94/11.md)). If your readers would misunderstand **And again**, you could use a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “It can be read in another place in the Old Testament” or “And the book of Psalms also says” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	3	20	n5pu	writing-quotations	καὶ πάλιν	1		In Paul’s culture, **And again** is a normal way to introduce another quotation from an important text that supports the same point. In this case, Paul quotes from the Old Testament book titled “Psalms” (see [Psalm 94:11](../../psa/94/11.md)). If your readers would misunderstand **And again**, you could use a comparable phrase that indicates that Paul is introducing another quotation from an important text. Alternate translation: “In another place in the Old Testament it can be read” or “And the book of Psalms also says” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	3	20	la6x	figs-quotations	Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι	1	The Lord knows that the reasoning of the wise is futile	If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that the Lord knows the reasonings of the wise, that they are futile” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	3	20	gvyq	figs-explicitinfo	γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶν μάταιοι	1		If the form **the reasonings of the wise, that they** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “knows that the reasonings of the wise are futile” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
 1CO	3	20	ot38	figs-abstractnouns	τοὺς διαλογισμοὺς τῶν σοφῶν	1		If your language does not use an abstract noun for the idea behind **reasonings**, you could express the idea by using a verb such as “reason” or “plan.” Alternate translation: “the things that the wise reason” or “the things that the wise plan” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	3	20	tlk9	figs-nominaladj	τῶν σοφῶν	1		Paul is using the adjective **wise** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this adjective with a noun phrase. Alternate translation: “of wise people” or “of those who are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	3	20	kz2u		εἰσὶν μάταιοι	1	futile	Alternate translation: “they will come to nothing” or “they are worthless”
-1CO	3	21	molu	figs-imperative	μηδεὶς καυχάσθω ἐν ἀνθρώποις	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should.” Alternate translation: “no one should boast in men” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	3	21	molu	figs-imperative	μηδεὶς καυχάσθω ἐν ἀνθρώποις	1		Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “no one should boast in men” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	3	21	xyti	figs-idiom	μηδεὶς καυχάσθω ἐν ἀνθρώποις	1		The phrase **boast in men** means that a person is boasting “about” humans. If your readers would misunderstand **boast in**, you could use a word or phrase that clarifies that the “boasting” has **men** as its content. Alternate translation: “let no one boast about men” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	3	21	k9i3	figs-explicit	ἐν ἀνθρώποις	1		The next verse makes it clear that here Paul specifically has leaders in mind. He wishes to tell the Corinthians that they should not boast about having a specific leader that they follow. If this meaning of **in men** would not be understood in your language, you could include some words that clarify that it refers to following leaders. Alternate translation: “in men that they follow” or “in men whose group they are part of” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	3	21	ogfq	figs-gendernotations	ἀνθρώποις	1		Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -424,17 +424,17 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	22	jt0x	figs-infostructure	πάντα ὑμῶν	1		Here Paul uses the same phrase he used at the end of [3:21](../03/21.md): **all things are yours**. He repeats the phrase here to explain that the list provides examples of **all things** and also to introduce the point he is about to make in the next verse. Because **all things are yours** ends the list and also introduces the next idea, the ULT begins a new sentence with **all things are yours**. Use whatever form in your language most clearly identifies a conclusion that also introduces the next statement. Alternate translation: “Thus, all things are yours,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	3	23	nj48	figs-possession	ὑμεῖς…Χριστοῦ	1	you are Christ’s, and Christ is God’s	Here Paul uses the possessive form to show the Corinthians that they belong to Christ. If your readers would misunderstand this form, you could express the idea by using a phrase such as “belong to” or a verb such as “has.” Alternate translation: “you belong to Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	3	23	dc6v	figs-possession	Χριστὸς…Θεοῦ	1		Here Paul uses the possessive form to show the Corinthians that **Christ** belongs to who **God** is. If your readers would misunderstand this form, you could express the idea by using a phrase such as “belongs to” or a verb such as “includes.” Alternate translation: “Christ belongs to God” or “who God is includes Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	4	intro	vg5z			0		# 1 Corinthians 4 General Notes<br><br>## Structure and Formatting<br><br>2. Against divisions (1:10–4:15)<br>      * God alone is judge (4:1–5)<br>      * Present weakness (4:6–15)<br>3. Against sexual immorality (4:16–6:20)<br>      * Paul’s planned visit (4:16–21)<br><br>## Special Concepts in this Chapter<br><br>### Judgment<br><br>In [4:3–5](../04/03.md), Paul refers to three different judgments. The first judgment is what humans think of each other, including what they think of Paul. The second is Paul’s own judgment of himself. The third is God’s judgment, which occurs when the Lord returns. Paul argues that the first two judgments are not important and carry no weight. Rather, the only judgment that matters is God’s judgment. Therefore, Paul argues that no one should issue a final verdict about anything until God has performed his judgment ([4:5](../04/05.md)). (See: [[rc://en/tw/dict/bible/other/discernment]])<br><br>### Pride<br><br>Paul mentions the Corinthians’ pride many times in this chapter. He speaks specifically of being “puffed up” ([4:6](../04/06.md); [4:18–19](../04/18.md)), and boasting ([4:7](../04/07.md)). In contrast, Paul describes himself and the other apostles as humble and weak ([4:9–13](../04/09.md)). By making this contrast, Paul wants the Corinthians to rethink their opinions about themselves. If the apostles, the leaders of the church, are weak and humble, they need to think again about whether they really are as great as they think they are.<br><br>### Word and power<br><br>In [4:19–20](../04/19.md), Paul contrasts “word” with “power.” This is common comparison in his culture that contrasts talk and deeds. Anyone can say they are capable of doing something, but only those with “power” can actually do what they claim. Paul introduces this contrast because he is coming to see if those who claim greatness (“word”) can do what they claim (“power”). He argues that “power” is what matters more than “word” because God’s kingdom is a matter of “power,” not “word.” It is about action, not just talk. If your language has a standard comparison between “talk” and “deeds,” you could use it in these verses.<br><br>## Important Figures of Speech in this Chapter<br><br>### Paul as father<br><br>In [4:14–15](../04/14.md), Paul identifies the Corinthians as his children, which makes him their father. He became their father when he preached the gospel to them. Thus, he is their spiritual father, the one who helped bring them into the Christian life. In the metaphor, Paul does not specify who the mother is, and he does not intend his audience to make an inference as to who it might be. In [4:17](../04/17.md), Paul continues this metaphor by claiming Timothy as his spiritual child. If possible, use words in your language that do not always require biological relationships. (See: [[rc://en/tw/dict/bible/other/father]] and [[rc://en/tw/dict/bible/kt/children]])<br><br>### The spectacle<br><br>In [4:9](../04/09.md), Paul speaks of the “spectacle” that he and the other apostles participate in. The “spectacle” could be a victory parade in which Paul and the other apostles are prisoners who will be killed, or it could be a gladiatorial performance in an arena in which Paul and the other apostles are destined to die. See the notes on the verse for translation options. Whichever “spectacle” Paul refers to, he is presenting himself and the other apostles as people who are going to be humiliated and killed in public. With this metaphor he continues the theme of Christ working in power through his and others’ weakness. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Irony<br><br>In [4:8](../04/08.md), Paul says that the Corinthians are satisfied, rich, and reigning. In the second half of the verse, however, he says that he “wishes” that they were actually reigning. The first part of the verse, then, presents how the Corinthians think about themselves. Paul speaks from their perspective in order to show them that their views are foolish and impossible. (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>### Rhetorical questions<br><br>In [4:7](../04/07.md) and [4:21](../04/21.md), Paul uses several questions. All the questions in these two verses are not seeking answers that provide information or further knowledge. Rather, all the questions are meant to make the Corinthians think about what they are thinking and doing. For translation options, see the notes on these two verses. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “Not beyond what is written”<br><br>In [4:6](../04/06.md), Paul quotes a phrase: “Not beyond what is written.” This is not a quote from Scripture, and Paul does not say where the phrase comes from. However, the way he quotes it shows that both he and the Corinthians were familiar with this saying. Most likely, the phrase is a well-known proverb or wise saying that Paul uses to strengthen his argument. For the meaning of the phrase and translation options, see the notes on that verse.<br><br>### Paul’s coming<br><br>In [4:18–21](../04/18.md), Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else.
+1CO	4	intro	vg5z			0		# 1 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n2. Against divisions (1:10–4:15)\n      * God alone is judge (4:1–5)\n      * Present weakness (4:6–15)\n3. Against sexual immorality (4:16–6:20)\n      * Paul’s planned visit (4:16–21)\n\n## Special Concepts in this Chapter\n\n### Judgment\n\nIn [4:3–5](../04/03.md), Paul refers to three different judgments. The first judgment is what humans think of each other, including what they think of Paul. The second is Paul’s own judgment of himself. The third is God’s judgment, which occurs when the Lord returns. Paul argues that the first two judgments are not important and carry no weight. Rather, the only judgment that matters is God’s judgment. Therefore, Paul argues that no one should issue a final verdict about anything until God has performed his judgment ([4:5](../04/05.md)). (See: [[rc://en/tw/dict/bible/other/discernment]])\n\n### Pride\n\nPaul mentions the Corinthians’ pride many times in this chapter. He speaks specifically of being “puffed up” ([4:6](../04/06.md); [4:18–19](../04/18.md)), and boasting ([4:7](../04/07.md)). In contrast, Paul describes himself and the other apostles as humble and weak ([4:9–13](../04/09.md)). By making this contrast, Paul wants the Corinthians to rethink their opinions about themselves. If the apostles, the leaders of the church, are weak and humble, they need to think again about whether they really are as great as they think they are.\n\n### Word and power\n\nIn [4:19–20](../04/19.md), Paul contrasts “word” with “power.” This is a common comparison in his culture that contrasts talk and deeds. Anyone can say they are capable of doing something, but only those with “power” can actually do what they claim. Paul introduces this contrast because he is coming to see if those who claim greatness (“word”) can do what they claim (“power”). He argues that “power” is what matters more than “word” because God’s kingdom is a matter of “power,” not “word.” It is about action, not just talk. If your language has a standard comparison between “talk” and “deeds,” you could use it in these verses.\n\n## Important Figures of Speech in this Chapter\n\n### Paul as father\n\nIn [4:14–15](../04/14.md), Paul identifies the Corinthians as his children, which makes him their father. He became their father when he preached the gospel to them. Thus, he is their spiritual father, the one who helped bring them into the Christian life. In the metaphor, Paul does not specify who the mother is, and he does not intend his audience to make an inference as to who it might be. In [4:17](../04/17.md), Paul continues this metaphor by claiming Timothy as his spiritual child. If possible, use words in your language that do not always require biological relationships. (See: [[rc://en/tw/dict/bible/other/father]] and [[rc://en/tw/dict/bible/kt/children]])\n\n### The spectacle\n\nIn [4:9](../04/09.md), Paul speaks of the “spectacle” that he and the other apostles participate in. The “spectacle” could be a victory parade in which Paul and the other apostles are prisoners who will be killed, or it could be a gladiatorial performance in an arena in which Paul and the other apostles are destined to die. See the notes on the verse for translation options. Whichever “spectacle” Paul refers to, he is presenting himself and the other apostles as people who are going to be humiliated and killed in public. With this metaphor he continues the theme of Christ working in power through his and others’ weakness. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nIn [4:8](../04/08.md), Paul says that the Corinthians are satisfied, rich, and reigning. In the second half of the verse, however, he says that he “wishes” that they were actually reigning. The first part of the verse, then, presents how the Corinthians think about themselves. Paul speaks from their perspective in order to show them that their views are foolish and impossible. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [4:7](../04/07.md) and [4:21](../04/21.md), Paul uses several questions. All the questions in these two verses are not seeking answers that provide information or further knowledge. Rather, all the questions are meant to make the Corinthians think about what they are thinking and doing. For translation options, see the notes on these two verses. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Not beyond what is written”\n\nIn [4:6](../04/06.md), Paul quotes a phrase: “Not beyond what is written.” This is not a quote from Scripture, and Paul does not say where the phrase comes from. However, the way he quotes it shows that both he and the Corinthians were familiar with this saying. Most likely, the phrase is a well-known proverb or wise saying that Paul uses to strengthen his argument. For the meaning of the phrase and translation options, see the notes on that verse.\n\n### Paul’s coming\n\nIn [4:18–21](../04/18.md), Paul speaks many times about how he will “come” to them. He intends to visit them again, and he speaks in these verses about what his visit might be like. Use words in your language that refer to someone temporarily visiting someone else.
 1CO	4	1	nkda	figs-explicitinfo	οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς	1		If the form **In this manner let a man regard us: as** would be redundant in your language, you could express the idea without the redundant words. Alternate translation: “Let a man regard us as” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
-1CO	4	1	k1v5	figs-imperative	ἡμᾶς λογιζέσθω ἄνθρωπος	1	Connecting Statement:	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should.” Alternate translation: “a man should regard us” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	4	1	k1v5	figs-imperative	ἡμᾶς λογιζέσθω ἄνθρωπος	1	Connecting Statement:	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should.” Alternate translation: “a man should regard us” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	4	1	xt4u	figs-gendernotations	ἄνθρωπος	1		Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **man**, you could use a non-gendered word or refer to both genders. Alternate translation: “man or woman” or “human” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	4	1	fk8c	figs-genericnoun	ἄνθρωπος	1		Paul uses the word **man** to speak of people in general, not one specific person. If your readers would misunderstand **man**, you could use a form that indicates people in general in your language. Alternate translation: “everybody” or “any person” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	4	1	px42	figs-exclusive	ἡμᾶς	1		Here, **us** refers to Paul, Apollos, and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	4	1	if6t	figs-possession	οἰκονόμους μυστηρίων Θεοῦ	1		Here Paul uses the possessive form to describe **stewards** who are in charge of **the mysteries of God**. If your readers would misunderstand this form, you could express the idea by using a verb such as “manage” or “oversee.” Alternate translation: “stewards who manage the mysteries of God” or “stewards who oversee the mysteries of God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	1	duab	figs-possession	μυστηρίων Θεοῦ	1		Here Paul uses the possessive form to describe **mysteries** that are: (1) revealed by **God**. Alternate translation: “of the mysteries given by God” or “of the mysteries from God” (2) about **God**. Alternate translation: “of the mysteries about God” or “of the mysteries concerning God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	2	th8e	grammar-connect-words-phrases	ὧδε λοιπὸν	1	what is required of stewards	Here Paul uses the phrase **In this case** to introduce further information about what it means to be **stewards**. Since he is talking about himself and others who proclaim the gospel as **stewards**, it is important to understand what it is that **stewards** are **required** to do. If your readers would misunderstand this connection, you could use a word or phrase that introduces more information about a topic. Alternate translation: “Now” or “Speaking of stewards,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	4	2	de61	figs-explicit	ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ	1		While Paul does not directly apply this sentence to himself and others who proclaim the gospel, it is clear that he intends the reader to apply it to him and these others. Paul then means that he and others who proclaim the gospel are required to do so faithfully by God. If this implication would not be understood by your readers, you could a word or phrase that makes it clear by identifying Paul as one of the stewards. Alternate translation: “it is required in stewards like us that we be found faithful” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	4	2	qek0	figs-activepassive	ζητεῖται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is required** rather than the person doing the “requiring.” If you must state who does the action, you could use a vague subject or refer to “masters.” Alternate translation: “people require” or “a master requires” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	4	2	de61	figs-explicit	ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ	1		While Paul does not directly apply this sentence to himself and others who proclaim the gospel, it is clear that he intends the reader to apply it to him and these others. Paul then means that he and others who proclaim the gospel are required to do so faithfully by God. If this implication would not be understood by your readers, you could use a word or phrase that makes it clear by identifying Paul as one of the stewards. Alternate translation: “it is required in stewards like us that we be found faithful” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	4	2	qek0	figs-activepassive	ζητεῖται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is required** rather than the on person doing the “requiring.” If you must state who does the action, you could use a vague subject or refer to “masters.” Alternate translation: “people require” or “a master requires” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	2	dpeo	figs-activepassive	πιστός τις εὑρεθῇ	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **found** rather than the person doing the “finding.” If you must state who does the action, you could use a vague subject or refer to “masters.” Alternate translation: “people find one faithful” or “a master finds one faithful” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	2	yesr	writing-pronouns	τις	1		Here Paul uses **one** to refer to any of the **stewards**. If your readers would misunderstand **one**, you could express the idea by using a plural pronoun such as “they.” Alternate translation: “they” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	4	3	t133		ἐμοὶ…ἐστιν	1		Alternate translation: “I consider it” or “from my perspective”
@@ -456,14 +456,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	5	tgdg	translate-unknown	τὰς βουλὰς	1		Here, **purposes** refers to how humans have specific goals in mind and plan ways of attaining those goals. If your readers would misunderstand **purposes**, you could use a word such as “plans” or “intentions.” Alternate translation: “the plans” or “the intentions” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	5	tgox	figs-metonymy	τῶν καρδιῶν	1		In Paul’s culture, **hearts** are the places where humans think and plan. If your readers would misunderstand **hearts**, you could refer to the place where humans think in your culture or express the idea non-figuratively. Alternate translation: “of the minds” or “that humans plan” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	4	5	pw6r	figs-idiom	ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ	1		Here Paul speaks as if **praise** were something that could **come** or travel from **God** to humans. Paul means that **God** is the source of the **praise** that **each one** will receive. If your readers would misunderstand the meaning of this sentence, you could translate it so that **God** is the one who gives the **praise**. Alternate translation: “God will give praise to each one” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	4	5	kcya	figs-explicit	ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ	1		Here Paul might seem to say that every person will receive some **praise** from **God**. However, Paul does not mean this. Instead, he only gives the example of the person who has been faithful to God, not the example of the person who has not been faithful to God. If your readers would misunderstand why Paul uses only one example, you could clarify that this example is only about those who are faithful, or you could include the opposite example about those who have been unfaithful. Alternate translation: “the praise from God will come to each faithful one” or “the praise and blame from God will come to teach one” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	4	5	kcya	figs-explicit	ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ	1		Here Paul might seem to be saying that every person will receive some **praise** from **God**. However, Paul does not mean that. Instead, he only gives the example of the person who has been faithful to God, not the example of the person who has not been faithful to God. If your readers would misunderstand why Paul uses only one example, you could clarify that this example is only about those who are faithful, or you could include the opposite example about those who have been unfaithful. Alternate translation: “the praise from God will come to each faithful one” or “the praise and blame from God will come to each one” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	4	6	agfz	writing-pronouns	ταῦτα	1		Here, **these things** refers back to everything Paul has said about himself and Apollos in [3:4–23](../03/04.md). If your readers would misunderstand what **these things** refers to, you could clarify that it refers to what Paul has said about farming and building. Alternate translation: “what I have said about farming and building” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	4	6	ijn5	figs-gendernotations	ἀδελφοί	1	brothers	Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	4	6	xxp2	translate-names	Ἀπολλῶν	1		**Apollos** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	4	6	ymxi	figs-exclusive	ἡμῖν	1		Here, **us** refers to Paul and Apollos only. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	4	6	ziz9	figs-quotations	μάθητε, τό μὴ ὑπὲρ ἃ γέγραπται	1	for your sakes	If you your language does not use this form, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “you might learn not to go beyond what is written” (See: [[rc://en/ta/man/translate/figs-quotations]])
-1CO	4	6	o02a	figs-explicit	τό μὴ ὑπὲρ ἃ γέγραπται,	1		Here Paul quotes a short phrase that is not from the Old Testament but that would have been well-known to the Corinthians. The phrase **what is written** could refer to: (1) the Old Testament scriptures. Paul is telling the Corinthians that they should only act in ways that the Old Testament approves of. Alternate translation: “Not beyond what the scriptures say” (2) general principles of life that everyone knows about. Paul is telling the Corinthians that they should only act in ways that are generally approved and accepted. Alternate translation: “Not beyond proper standards” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	4	6	kyrt	figs-activepassive	γέγραπται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “the authors of Scripture have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	4	6	ziz9	figs-quotations	μάθητε, τό μὴ ὑπὲρ ἃ γέγραπται	1	for your sakes	If your language does not use this form, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “you might learn not to go beyond what is written” (See: [[rc://en/ta/man/translate/figs-quotations]])
+1CO	4	6	o02a	figs-explicit	τό μὴ ὑπὲρ ἃ γέγραπται,	1		Here Paul quotes a short phrase that is not from the Old Testament but that would have been well-known to the Corinthians. The phrase **what is written** could refer to: (1) the Old Testament scriptures. Paul is telling the Corinthians that they should only act in ways that the Old Testament approves. Alternate translation: “Not beyond what the Scriptures say” (2) general principles of life that everyone knows about. Paul is telling the Corinthians that they should only act in ways that are generally approved and accepted. Alternate translation: “Not beyond proper standards” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	4	6	kyrt	figs-activepassive	γέγραπται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than on the person doing the “writing.” If you must state who does the action, you could express it so that: (1) the Scriptures or scriptural author writes or speaks the words. Alternate translation: “the authors of Scripture have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	6	hk55	figs-infostructure	ἵνα	2		The statement introduced by **so that** could be the purpose for: (1) learning that they should not go **beyond what is written**. Alternate translation: “with the goal that” (2) Paul applying **these things** to himself and Apollos. Alternate translation: “so that, in the end,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	4	6	e79m	figs-activepassive	μὴ εἷς…φυσιοῦσθε	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 the person “puffs” himself or herself up. Alternate translation: “no one would puff himself or herself up” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	6	hjfu	writing-pronouns	τοῦ ἑνὸς…τοῦ ἑτέρου	1		Here, **the one** and **the other** refer to any specific leaders the Corinthians might praise or blame. Perhaps Paul specifically has himself and Apollos in mind, but he intentionally uses words that would include any leader whom the Corinthians could praise or blame. If your readers would misunderstand **the one** and **the other**, you could express the idea by using a word or phrase that indicates that Paul is speaking generally of any leaders here. Alternate translation: “of any leader … any other leader” (See: [[rc://en/ta/man/translate/writing-pronouns]])
@@ -491,7 +491,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	10	ufj2	figs-irony	ὑμεῖς δὲ φρόνιμοι…ὑμεῖς δὲ ἰσχυροί…ὑμεῖς ἔνδοξοι	1		With these statements, Paul identifies what the Corinthians think about themselves. They think they are **wise**, **strong**, and **honored** from the perspective of this world. Paul contrasts what the Corinthians think about themselves and how he and other apostles look from the world’s perspective in order to make the Corinthians reconsider what they think about themselves. If your readers would misunderstand these statements, you could use a word or phrase that identifies that they are spoken from the perspective of the Corinthians. Alternate translation: “but you consider yourselves wise … but you consider yourselves strong … You consider yourselves honored” (See: [[rc://en/ta/man/translate/figs-irony]])
 1CO	4	10	wqh7	figs-metaphor	ἐν Χριστῷ	1	You are held in honor	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: (1) the means by which God has made the Corinthians **wise**. Alternate translation: “by means of your union with Christ” (2) the reason why God has made the Corinthians **wise**. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	10	d1s9	figs-infostructure	ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι.	1		Paul changes the order of the last item in the list, putting **You** in front of **we**. In his culture, this is one way to identify the last item in a list. If your readers would misunderstand the change in order, you could match the order that Paul uses for the first two items. Alternate translation: “We {are} dishonored, but you {are} honored” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	4	11	i298	figs-idiom	ἄχρι τῆς ἄρτι ὥρας	1	Up to this present hour	In Paul’s culture, the phrase **Up to this present hour** means that what Paul is about to say has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “To this very day” “All the time we serve Christ,” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	4	11	i298	figs-idiom	ἄχρι τῆς ἄρτι ὥρας	1	Up to this present hour	In Paul’s culture, the phrase **Up to this present hour** means that what Paul is about to say has been happening and continues to happen up to the time when he writes this letter. If your readers would misunderstand this phrase, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “To this very day” “All the time that we serve Christ,” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	4	11	k3f1	figs-exclusive	πεινῶμεν	1		Here, **we** refers to Paul and the other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	4	11	hqco	translate-unknown	γυμνιτεύομεν	1		Here, **are poorly clothed** means that the clothing is old and worn and barely covers a person’s body. If your readers would misunderstand **are poorly clothed**, use a word or phrase that identifies clothing that barely covers a person. Alternate translation: “are clothed in rags” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	11	jj2y	figs-activepassive	καὶ κολαφιζόμεθα, καὶ	1	we are brutally beaten	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** who are **beaten** rather than the people doing the “beating.” If you must state who does the action, you could use a vague or indefinite subject. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “and people brutally beat us, and we” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -527,7 +527,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	15	m9ek	figs-metaphor	ἐν…Χριστῷ Ἰησοῦ	2	I became your father in Christ Jesus through the gospel	Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, could explain: (1) that the Corinthians became united to Christ when Paul preached the good news to them. Alternate translation: “when you were united to Christ Jesus” (2) Paul is their father in the Christian family, the family that is united to Christ. Alternate translation: “in the Christian family” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	16	vkao	figs-abstractnouns	μιμηταί μου γίνεσθε	1		If your language does not use an abstract noun for the idea behind **imitators**, you could express the idea by using a verbal such as “imitate.” Alternate translation: “imitate me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	4	17	lrqn	writing-pronouns	διὰ τοῦτο	1		Here, **this** refers back to what Paul said in the previous verse about imitating him. If your readers would misunderstand what **this** refers to, you could clarify that it refers back to the previous verse. Alternate translation: “For that reason” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	4	17	r7z7		ἔπεμψα	1		Sometimes, Paul uses the past tense **sent** with reference to the person who carries the letter to its destination. However, Paul later speak of Timothy visiting them as only a possibility (see [16:10](../16/10.md)). Therefore, the visit to which Paul refers here could: (1) have already happened by the time Paul is writing this letter. Timothy would be visiting the Corinthians while Paul is writing this letter, since Paul uses the future tense to refer to how Timothy **will remind** them of Paul’s ways. Alternate translation: “I have sent” (2) be when Timothy brings the letter to them, at which time he **will remind** them of his ways. Alternate translation: “I am sending”
+1CO	4	17	r7z7		ἔπεμψα	1		Sometimes, Paul uses the past tense **sent** with reference to the person who carries the letter to its destination. However, Paul later speaks of Timothy visiting them as only a possibility (see [16:10](../16/10.md)). Therefore, the visit to which Paul refers here could: (1) have already happened by the time Paul is writing this letter. Timothy would be visiting the Corinthians while Paul is writing this letter, since Paul uses the future tense to refer to how Timothy **will remind** them of Paul’s ways. Alternate translation: “I have sent” (2) be when Timothy brings the letter to them, at which time he **will remind** them of his ways. Alternate translation: “I am sending”
 1CO	4	17	hi7w	figs-metaphor	ὅς ἐστίν μου τέκνον, ἀγαπητὸν καὶ πιστὸν	1	my beloved and faithful child in the Lord	Here Paul speaks of **Timothy** as if he were his own **child**. This continues the metaphor about Paul as a spiritual father from [4:15](../04/15.md). Paul is Timothy’s spiritual father, and Paul loves **Timothy** in the way a father loves his child. If your readers would misunderstand this figure of speech, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “who is my beloved and faithful spiritual child” or “whom I love and who is faithful” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	17	nwqz	figs-metaphor	ἐν Κυρίῳ	1		Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies Timothy as someone who faithfully does what he is called to do in his union with **the Lord**. Alternate translation: “in his union with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	17	oqd7	figs-metaphor	τὰς ὁδούς μου τὰς ἐν	1		Here Paul speaks of how he lives and what he does as **my ways**, which refers to the paths that Paul walks on. This way of speaking is related to how Paul has already spoken of behavior as “walking” (see [3:3](../03/03.md)). The phrase **my ways** could identify: (1) how Paul thinks and lives. Alternate translation: “the way that I live in” (2) the principles that Paul follows concerning how to think and live. Alternate translation: “the principles that I follow in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -544,12 +544,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	19	y1sl	figs-infostructure	ἐλεύσομαι…ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ	1		If your language would put the **if** statement first, you could rearrange these two clauses. Alternate translation: “if the Lord wills, I will come to you soon” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	4	19	hr6o	figs-go	ἐλεύσομαι…πρὸς ὑμᾶς	1		Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I will arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	4	19	eyq3	grammar-connect-condition-hypothetical	ἐὰν ὁ Κύριος θελήσῃ	1		Here Paul says that he will only visit the Corinthians **if the Lord wills**. He is not sure whether the Lord will “will” or not. Use a form in your language that indicates a true hypothetical. Alternate translation: “only if the Lord wills, of course” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	4	19	tdbk	figs-explicit	τὸν λόγον…τὴν δύναμιν	1		The contrast between **word** and **power** was well-known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “the talk … their deeds” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	4	19	tdbk	figs-explicit	τὸν λόγον…τὴν δύναμιν	1		The contrast between **word** and **power** was well known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “the talk … their deeds” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	4	19	kbp1	figs-metonymy	τὸν λόγον τῶν πεφυσιωμένων	1		Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “what these who have been puffed up say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	4	19	fz8n	figs-activepassive	τῶν πεφυσιωμένων	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 the people “puff” themselves up. Alternate translation: “of these people who have puffed themselves up” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	19	m92u	figs-abstractnouns	τὴν δύναμιν	1		If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adjective such as “powerful.” Alternate translation: “how powerful they are” or “their powerful deeds” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	4	20	iucw	figs-metaphor	οὐ…ἐν λόγῳ ἡ Βασιλεία τοῦ Θεοῦ, ἀλλ’ ἐν δυνάμει	1		Here Paul speaks as if **the kingdom of God** exists **in**, not **word**, but **power**. By this, he means that **the kingdom of God** does not consist in what people say but in what they do. To say it another way, **word**, or what people say, by itself does not make people part of God’s kingdom. Rather, it takes God’s **power** working for and through people to make them part of God’s kingdom. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the kingdom of God consists not in word but in power” or “the kingdom of God is not about word but about power” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	4	20	shgb	figs-explicit	ἐν λόγῳ…ἀλλ’ ἐν δυνάμει	1		The contrast between **word** and **power** was well-known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “not in talk but in deeds” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	4	20	shgb	figs-explicit	ἐν λόγῳ…ἀλλ’ ἐν δυνάμει	1		The contrast between **word** and **power** was well-known in Paul’s culture. The contrast states that people can say many things, but they cannot always do what they say they can do. If your language has a way to express this contrast between “talk” and “action,” you could use it here. Alternate translation: “not in talk but in deeds” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	4	20	gfhp	figs-metonymy	λόγῳ	1		Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “what people say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	4	20	wzpo	figs-abstractnouns	δυνάμει	1		If your language does not use an abstract noun for the idea behind **power**, you could express the idea another way. Alternate translation: “powerful deeds” or “what people powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	4	21	ix5g	figs-rquestion	τί θέλετε?	1	What do you want?	Paul asks the Corinthians **What** they **want** because he wants them to realize that their behavior will show him how to respond to them. He does not want the Corinthians to tell him all their desires. Rather, he presents two options in the rest of the verse, and the question **What do you want?** shows the Corinthians that they can choose between those two options by listening to Paul or choosing not to listen to him. If your language does not use a question to express this idea, you could translate the question in statement form. Alternate translation: “Depending on what you do, I will behave towards you in one of two ways.” or “How you respond to me will tell me how to respond to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -560,7 +560,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	21	u7b9	figs-possession	πνεύματί…πραΰτητος	1		Here Paul uses the possessive form to describe a **spirit** that is characterized by **gentleness**. If your language would not use the possessive form to express that idea, you could express the idea by translating **gentleness** as an adjective, such as “gentle.” Alternate translation: “a gentle spirit” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	4	21	hpmb	translate-unknown	πνεύματί	1		Here, **spirit** does not refer to God’s Spirit, the Holy Spirit. Rather, it refers to Paul’s spirit. In Paul’s culture, **as spirit of** something is a way to describe a person’s attitude that is characterized by that thing. Here, then, Paul speaks about an attitude that is gentle. If your readers would misunderstand **spirit**, you could use a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	21	ix7l	figs-abstractnouns	πραΰτητος	1	of gentleness	If your language does not use an abstract noun for the idea behind **gentleness**, you could express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>    * Paul condemns a sexually immoral man (5:1–5)<br>    * Passover festival metaphor (5:6–8)<br>    * Explanation of previous letter (5:9–13)<br><br>Some translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.<br><br>## Special Concepts in this Chapter<br><br>### Sexual immorality<br><br>This chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Judgment<br><br>Paul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Excommunication<br><br>In [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms<br><br>As is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Passover metaphor<br><br>In [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. You can read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you can include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [5:6](../05/06.md) and [5:12](../05/12.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Present in spirit<br><br>In [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://en/tw/dict/bible/kt/spirit]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Structure of 5:3–5<br><br>In [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.<br><br>### Structure of 5:12–13<br><br>In [5:12–13](../05/13.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
+1CO	5	intro	vb3l			0		# 1 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n3. Against sexual immorality (4:16–6:20)\n    * Paul condemns a sexually immoral man (5:1–5)\n    * Passover festival metaphor (5:6–8)\n    * Explanation of previous letter (5:9–13)\n\nSome translations set quotations from the Old Testament farther to the right on the page to make them easier to read. The ULT does this with the quoted words of verse 13. Verse 13 quotes from Deuteronomy 17:7.\n\n## Special Concepts in this Chapter\n\n### Sexual immorality\n\nThis chapter deals mostly with what Paul calls “sexual immorality” ([5:1](../05/01.md), [9–11](../05/9.md)). The word Paul uses for “sexual immorality” is a general term for sexual behavior that is considered improper. The specific type of “sexual immorality” that Paul addresses in this chapter is a man having sex with his step-mother. In some languages, there is a specific word for this. English uses the word “incest.” However, since Paul uses a general term and then brings up a specific situation, you also should use a general term for “sexual immorality” in this chapter. (See: [[rc://en/tw/dict/bible/other/fornication]])\n\n### Judgment\n\nPaul refers to “judgment” or “judging” in [5:3](../05/03.md), [12–13](../05/12.md). “Judging” refers to deciding whether someone is guilty or innocent. Paul emphasizes in this chapter that Christians should “judge” other Christians in the proper setting (see [5:3–5](../05/03.md)). However, they do not need to “judge” people who are not Christians. Paul states that “judging” them is God’s responsibility ([5:12–13](../05/12.md)). (See: [[rc://en/tw/dict/bible/kt/judge]])\n\n### Excommunication\n\nIn [5:2](../05/02.md), Paul speaks about “removing” the person who committed the sexual sin from among the Corinthians, and he makes a similar command in [5:13](../05/13.md). The phrase “hand this man over to Satan” in [5:5](../05/05.md) has a similar meaning. Finally, when Paul tells them to “clean out the old yeast” ([5:7](../05/07.md)), this is a metaphor for the same action. Paul is commanding the Corinthians to stop including in their group the man who committed the sexual sin. It is not totally clear whether the man can be accepted back into the group if he stops committing the sin.\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms\n\nAs is the case in many cultures, sexual behavior is a delicate topic. Paul thus uses euphemisms to avoid sounding crude or nasty. When he says that “someone has his father’s wife” ([5:1](../05/01.md)), this is a delicate way to refer to someone consistently having sex with his father’s wife, whether married or not. He later on calls this behavior “a deed” ([5:2](../05/02.md)) or “such a thing” ([5:3](../05/03.md)). These phrases are ways of referring back to the man having sex with his father’s wife without using crude words. If your language has similar euphemisms for delicately referring to sexual behavior, you could use them here. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Passover metaphor\n\nIn [5:6–8](../05/06.md), Paul speaks of “yeast” and “Passover.” Passover was Jewish festival in which the people celebrated how God delivered them from serving as slaves in Egypt. The Israelites sacrificed lambs and spread the blood on their doors, and they ate bread without yeast in it because they would have to leave quickly, before the bread could rise. Then, God sent a destroying angel who killed the firstborn child in every house that did not have blood on its door. When this happened, the ruler of Egypt told the Israelites to leave immediately. You can read about these events in [Exodus 12](../exo/12/01.md). Later generations of Israelites celebrated this day by removing the yeast from their houses and by sacrificing a lamb. Paul refers to this festival in these verses. He uses the festival of Passover as a metaphor to encourage the Corinthians to remove sinful people (“yeast”) from their group (“their house”). There is even a “Passover lamb,” who is Jesus himself. Since this metaphor is drawn from the Old Testament, you should preserve it in your translation. If necessary you can include a footnote that gives some extra information, or you could refer your readers to Exodus 12 if they have access to the book of Exodus. (See: [[rc://en/tw/dict/bible/other/yeast]], [[rc://en/tw/dict/bible/kt/passover]], and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [5:6](../05/06.md) and [5:12](../05/12.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Present in spirit\n\nIn [5:3–4](../05/03.md), Paul speaks of being with the Corinthians “in spirit.” While this could be a reference to the Holy Spirit, who would connect Paul with the Corinthians, more likely Paul is referring to his own “spirit,” which refers to the aspect of Paul that can connect with the Corinthians even when he is not physically present. When he says that he is with them “in spirit,” that means that he is thinking about them and that they should act as they would if Paul was physically present. You could either use a comparable idiom in your language or explain in some other way what “spirit” means in these verses. (See: [[rc://en/tw/dict/bible/kt/spirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Structure of 5:3–5\n\nIn [5:3–5](../05/03.md), Paul uses a long and complicated sentence structure. In 5:3, he describes how he has “passed judgment” as if he were present. In 5:5, he tells them what the response to that judgment should be: “hand this man over to Satan.” In 5:4, then, he describes the situation in which they should hand the man over: they should be gathered together and acting with the authority of both Paul and Jesus. Finally, in 5:4, “in the name of our Lord Jesus Christ” could describe how Paul has “passed judgment” in 5:3, or it could describe how the Corinthians have “assembled” in 5:4. In order to translate these verses clearly, you may need to rearrange some clauses or add explanatory information that clarifies what Paul is saying. For more details and translation options, see the notes on those verses.\n\n### Structure of 5:12–13\n\nIn [5:12–13](../05/13.md), Paul alternates between talking about judging “those outside” and “those inside.” If alternating between these two ideas would be confusing in your language, you could rearrange the clauses so that the verses deal with “those outside” first and then “those inside.” Here is an example of how you could do this: “For what to me to judge those outside? God will judge those outside. But do you not judge those inside? “Remove the evil from among yourselves.”
 1CO	5	1	k55t	translate-unknown	ὅλως ἀκούεται	1		Here, **actually** could: (1) emphasize that something is really true. Alternate translation: “It is really reported that” (2) emphasize that many people know about what is going on in the Corinthian church. Alternate translation: “It is everywhere reported that” or “It is reported by many people that” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	1	wrj1	figs-activepassive	ὅλως ἀκούεται	1		Here Paul intentionally uses a passive form to avoid stating who told him about the **sexual immorality**. If your language does not use this passive form, you could express the idea by making Paul the subject of a verb such as “learn” or by using a form that avoids naming a person. Alternate translation: “Some people have actually reported to me that” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	1	dlj2	figs-doublet	ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν	1	which does not even exist among the Gentiles	Here Paul repeats **sexual immorality** in order to emphasize how shocked and upset he is that people among the Corinthians are committing sexual sins. If your language does not use repetition in this way, you could combine these two statements and express Paul’s shock in another way. Alternate translation: “{there is} sexual immorality among you that even the Gentiles condemn” or “you overlook flagrant sexual immorality, a kind which even the Gentiles do not accept” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -569,15 +569,15 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	1	b9xn		γυναῖκά τινα τοῦ πατρὸς ἔχειν	1	a man has his father’s wife	In Paul’s culture, if man **has** a woman, it refers to a long-term sexual relationship. Often this would be a marriage, but it could also be a sexual relationship without marriage. Here, it is not clear whether the person (**someone**) marries **his father’s wife** or not. What is clear is that he is in a long-term sexual relationship with **his father’s wife**. If possible use a word or phrase that indicates this kind of general relationship. Alternate translation: “someone is living with his father’s wife” or “someone is sleeping with his father’s wife” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	5	1	lxp1	translate-kinship	γυναῖκά…τοῦ πατρὸς	1	father’s wife	Here, **his father’s wife** identifies a woman who is married to a man’s father but who is not the man’s mother. If your language has a specific word for this relationship, you could use it here. If your language does not have a word for this relationship, you could describe the relationship with a phrase, much like the ULT does. Alternate translation: “his father’s wife who is not his mother” (See: [[rc://en/ta/man/translate/translate-kinship]])
 1CO	5	2	idwe	figs-activepassive	ὑμεῖς πεφυσιωμένοι ἐστέ	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 **you** “puff” yourselves up. Alternate translation: “you puff yourselves up” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	5	2	uwco	grammar-connect-logic-goal	ἵνα ἀρθῇ…ὁ, τὸ ἔργον τοῦτο ποιήσας	1		Here, **so that** could introduce: (1) a purpose for the “mourning.” Alternate translation: “in order that the one who did this deed might be removed (2) a command. If you use the following alternate translation, you may need to add period before it. Alternate translation: “The one who did this deed should be removed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
+1CO	5	2	uwco	grammar-connect-logic-goal	ἵνα ἀρθῇ…ὁ, τὸ ἔργον τοῦτο ποιήσας	1		Here, **so that** could introduce: (1) a purpose for the “mourning.” Alternate translation: “in order that the one who did this deed might be removed (2) a command. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “The one who did this deed should be removed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 1CO	5	2	rr93	figs-activepassive	ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ, τὸ ἔργον τοῦτο ποιήσας	1	The one who did this must be removed from among you	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **removed** rather than the people doing the “removing.” If you must state who does the action, Paul implies that “you” do it. Alternate translation: “so that you remove the one who did this deed from among you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	5	2	ffwt	figs-doublet	ὁ, τὸ ἔργον τοῦτο ποιήσας	1		In Paul’s culture, it was normal to use both **did** and **deed** to refer to performing an act. If your language would not use both **did** and **deed** here, you could express the idea with just one of these two words. Alternate translation: “the one who did this” or “the one who acted out this deed” (See: [[rc://en/ta/man/translate/figs-doublet]])
+1CO	5	2	ffwt	figs-doublet	ὁ, τὸ ἔργον τοῦτο ποιήσας	1		In Paul’s culture, it was normal to use both **did** and **deed** to refer to performing an act. If your language would not use both **did** and **deed** here, you could express the idea with just one of these two words. Alternate translation: “the one who did this” or “the one who carried out this deed” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	5	2	qwja	figs-idiom	ἀρθῇ ἐκ μέσου ὑμῶν	1		When someone is **removed from among** a group, it means that he or she is no longer part of the group. If your language has a specific word or phrase to describe expelling a member of a group, you could use it here. Alternate translation: “might be banned from your group” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	3	rm6l	grammar-connect-logic-result	γάρ	1		Here, the word **For** introduces the reason why the man who has committed the sexual sin should be “removed from among you” ([5:2](../05/02.md)). The reason is because Paul has already **passed judgment** on him, and so the Corinthians should be enacting the punishment. Use a word or phrase in your language that introduces a reason. Alternate translation: “He should be removed since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	5	3	u5a2	figs-idiom	ἀπὼν τῷ σώματι	1		In Paul’s culture, **being absent in body** is a figurative way to speak about not being present in person. If your readers would misunderstand **being absent in the body**, you could use a comparable expression or translate the idea non-figuratively. Alternate translation: “not being there with you” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	3	xm4e	figs-idiom	παρὼν…τῷ πνεύματι	1	I am present in spirit	In Paul’s culture, **being present in spirit** is a figurative way to speak of thinking about and caring about that person. If your readers would misunderstand **being present in spirit**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “still being connected to you” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	3	gfep		τῷ πνεύματι	1		Here, **spirit** could refer to: (1) Paul’s **spirit**, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “in my spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit”
-1CO	5	3	ax3u		ἤδη κέκρικα…τὸν οὕτως τοῦτο κατεργασάμενον	1	I have already passed judgment on the one who did this	Here Paul has **already passed judgment**, which means that he has declared the man to be guilty. Two verses down ([5:4](../05/04.md)), Paul specifies what the punishment that results from the **judgment** should be: the man should be “handed over to Satan.” Here, then, use a word or phrase that indicates a decision about guilt, not a punishment. Alternate translation: “have already judged the one who did such a thing to be guilty”
+1CO	5	3	ax3u		ἤδη κέκρικα…τὸν οὕτως τοῦτο κατεργασάμενον	1	I have already passed judgment on the one who did this	Here Paul has **already passed judgment**, which means that he has declared the man to be guilty. Two verses later ([5:4](../05/04.md)), Paul specifies what the punishment that results from the **judgment** should be: the man should be “handed over to Satan.” Here, then, use a word or phrase that indicates a decision about guilt, not a punishment. Alternate translation: “have already judged the one who did such a thing to be guilty”
 1CO	5	3	sac6	figs-abstractnouns	ἤδη κέκρικα	1		If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge” instead of **passed judgment on**. Alternate translation: “have already judged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	5	3	v4o9	figs-euphemism	τὸν οὕτως τοῦτο κατεργασάμενον	1		Paul does not wish to repeat the ugly details of the man having sex with his stepmother. Instead, he uses general words to refer back to what he has already said about the man. If possible, preserve how Paul avoids repeating the details of the sin in your translation. You could use vague language like Paul does, or you could use a similar euphemism. Alternate translation: “the man who committed this sin” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	5	3	g8b6	grammar-connect-condition-contrary	ὡς παρὼν	1		Here Paul makes a conditional statement that might sound hypothetical but that he knows is not true. He knows that he is not present with them, but he wants to emphasize that his **judgment** is just as effective **as if** he were **present**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “even though I am absent” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
@@ -588,48 +588,48 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	4	rhdc	figs-idiom	καὶ τοῦ ἐμοῦ πνεύματος	1		Just as in [5:3](../05/03.md), Paul speaks of his “spirit.” Just as there, Paul’s **spirit** being **assembled** with them is a figurative way to speak of how Paul thinks about and cares about them. Here, it has the additional implication that what they do when **assembled** carries Paul’s own authority. If your readers would misunderstand **my spirit**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “and my thoughts” or “with my authority” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	4	ku2d		τοῦ ἐμοῦ πνεύματος	1		Here, **my spirit** could refer to: (1) Paul’s **spirit**, which would be the part of him that connects with the Corinthians across a distance. Alternate translation: “my own spirit” (2) the Holy Spirit, which connects Paul with the Corinthians, even though they are not physically together. Alternate translation: “my share of God’s Spirit” or “I, by the power of God’s Spirit”
 1CO	5	4	jz43	figs-abstractnouns	σὺν τῇ δυνάμει τοῦ Κυρίου ἡμῶν Ἰησοῦ	1		If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using a verb such as “empower” or “authorize.” Alternate translation: “as people who are empowered by our Lord Jesus” or “as people whom our Lord Jesus has empowered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	5	pqbs	figs-infostructure	παραδοῦναι τὸν τοιοῦτον	1		**hand this man over** identifies the punishment that goes with the verdict that Paul reached when he “judged” him ([5:3](../05/03.md)). If possible, express **hand this man over** as the result or the implication of Paul having “already judged” him. Alternate translation: “since I have declared this man guilty, hand him over” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	5	5	pqbs	figs-infostructure	παραδοῦναι τὸν τοιοῦτον	1		The phrase **hand this man over** identifies the punishment that goes with the verdict that Paul reached when he “judged” him ([5:3](../05/03.md)). If possible, express **hand this man over** as the result or the implication of Paul having “already judged” him. Alternate translation: “since I have declared this man guilty, hand him over” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	5	5	xcf6	figs-metaphor	παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ	1	hand this man over to Satan	The phrase **hand** someone **over to** someone else refers to transferring a person from one authority to another. Here, then, Paul wants the Corinthians to transfer **this man** from under the authority of the church to under the authority of **Satan**. If your readers would misunderstand this figure of speech, you could express the idea with a comparable idiom or non-figuratively. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	5	5	xmig	grammar-connect-logic-result	εἰς ὄλεθρον τῆς σαρκός	1		Here, **for** introduces the result of “handing this man over to Satan.” If **for** would not indicate result in your language, use a word or phrase that does introduce a result. Alternate translation: “with the result that his flesh is destroyed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-1CO	5	5	nq4y	translate-unknown	εἰς ὄλεθρον τῆς σαρκός	1	for the destruction of the flesh	This phrase could be a reference to the **destruction** of: (1) the parts of the **man** that are weak and sinful, which would indicate cleansing or sanctification. Alternate translation: “so that he will not continue to live sinfully” (2) the man’s physical body, which would indicate either be physical suffering or death. Alternate translation: “so that he suffers in his body” or “for the death of his body” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	5	5	nq4y	translate-unknown	εἰς ὄλεθρον τῆς σαρκός	1	for the destruction of the flesh	This phrase could be a reference to the **destruction** of: (1) the parts of the **man** that are weak and sinful, which would indicate cleansing or sanctification. Alternate translation: “so that he will not continue to live sinfully” (2) the man’s physical body, which would mean either by physical suffering or death. Alternate translation: “so that he suffers in his body” or “for the death of his body” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	5	jg1u	figs-possession	ὄλεθρον τῆς σαρκός	1		Here Paul uses the possessive form to clarify that **destruction** will happen to **the flesh**. If your language does not use this form to express that idea, you could translate **destruction** with a verb such as “destroy.” Alternate translation: “destroying the flesh” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	5	5	nqn8	figs-abstractnouns	εἰς ὄλεθρον τῆς σαρκός	1		If your language does not use an abstract noun for the idea behind **destruction**, you could express the idea by using a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	5	5	tit6	grammar-connect-logic-goal	ἵνα	1		While **for the destruction of the flesh** is the result of the “handing over,” the words **so that** introduce the purpose of the “handing over.” Use a word or phrase in your language that introduces a purpose. Alternate translation: “in order that” or “with the goal that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
-1CO	5	5	z2cl	figs-activepassive	τὸ πνεῦμα σωθῇ	1	so that his spirit may be saved on the day of the Lord	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **saved** rather than the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God may save his spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	5	5	z2cl	figs-activepassive	τὸ πνεῦμα σωθῇ	1	so that his spirit may be saved on the day of the Lord	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **saved** rather than focusing on the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God may save his spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	5	eibc	translate-unknown	τὸ πνεῦμα	1		Here, **spirit** refers to the parts of **this man** that are not **flesh**. Therefore, the **spirit** is not just the non-physical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If your readers would misunderstand that meaning of **spirit**, you could use a word or phrase that refers to the salvation of the whole person. Alternate translation: “he” or “his soul” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	5	ny5b	figs-explicit	ἐν τῇ ἡμέρᾳ τοῦ Κυρίου	1		Here Paul uses the words translated **day of the Lord** in the same way the Old Testament uses them: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If your readers would misunderstand that meaning of **day of the Lord**, you could include more words that clarify what Paul means by **day**. Alternate translation: “on the day when the Lord returns” or “when the Lord comes to judge everyone” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	6	h2hk		οὐ καλὸν τὸ καύχημα ὑμῶν	1	Your boasting is not good	Alternate translation: “Your boasting is bad”
 1CO	5	6	mucf	figs-explicit	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1		In [5:6–8](../05/6.md), Paul speaks about **yeast** and “dough.” Verses 7–8 clarify that Paul is thinking about the “Passover.” In this Jewish festival, people would remove all the **yeast** from their houses and only bake dough that was not fermented (“unleavened bread”). See [Exodus 12:1–28](../exo/12/01.md). In this verse, then, the **yeast** does not represent a good thing. Rather, it is supposed to be removed from the house, but any **yeast** that is left will still “leaven” a whole loaf. If your language would not consider **yeast** to be a bad thing when mixed into dough, you could include a word or phrase that indicates that the **yeast** is not wanted in the dough. Alternate translation: “a little yeast leavens a whole loaf that is meant to be unleavened” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	5	6	n9w0	figs-rquestion	οὐκ οἴδατε ὅτι μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ?	1		Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with an emphatic statement. Alternate translation: “you know that a little yeast leavens the whole loaf” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	5	6	ng4m	figs-exmetaphor	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1	Do you not know that a little yeast leavens the whole loaf?	Here, **yeast** refers to anything that is added to bread dough to make it ferment and rise. This could be **yeast** itself or dough that is already fermented (“leaven”). Paul here uses this metaphor to indicate that, just like even a little bit of **yeast** will “leaven” **the whole loaf**, so a little bit of sin, or one person who sins, will affect the whole church. Therefore, the Corinthians believers should not “boast,” since the one person who is sinning among them denigrates the whole church. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “sin is like yeast: a little yeast leavens the whole loaf” or “a bad apple spoils the whole barrel” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	5	6	n9w0	figs-rquestion	οὐκ οἴδατε ὅτι μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ?	1		Paul does not ask this question because he is looking for information or for agreement or disagreement. Rather, he asks it to involve the Corinthians in what he is arguing by reminding them of something that they should already know. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with an emphatic statement. Alternate translation: “You know that a little yeast leavens the whole loaf” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	5	6	ng4m	figs-exmetaphor	μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ	1	Do you not know that a little yeast leavens the whole loaf?	Here, **yeast** refers to anything that is added to bread dough to make it ferment and rise. This could be **yeast** itself or dough that is already fermented (“leaven”). Paul here uses this metaphor to indicate that, just like even a little bit of **yeast** will “leaven” **the whole loaf**, so a little bit of sin, or one person who sins, will affect the whole church. Therefore, the Corinthians believers should not “boast,” since the one person who is sinning among them denigrates the whole church. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “sin is like yeast: a little yeast leavens the whole loaf” or “one bad apple spoils the whole barrel” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	5	7	b8fi	figs-explicit	ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Just as in [5:6](../05/06.md) and [5:8](../05/08.md), Paul is thinking about the Jewish festival of **Passover**. During this festival, people would remove all the **yeast** from their houses and only bake **unleavened bread**, that is, bread that is not fermented. Additionally, a **lamb** would be sacrificed and eaten. The **lamb** would remind the people about how God had delivered them from slavery in the land of Egypt. See [Exodus 12:1–28](../exo/12/01.md). If your readers would not infer this information, you could include a footnote that explains **Passover** and how it relates to **yeast** and a **Lamb**. (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	5	7	mpra	figs-exmetaphor	ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι	1		Here Paul speaks about Jews would **clean out the old yeast** during the festival of Passover and only bake with **unleavened bread**. Just like in [5:6](../05/06.md), he compares sin to **yeast**. By speaking in this way, he urges the Corinthians to **clean out** the person who is sinning. Then, they will be like **new dough**, like **unleavened bread**, that is, without sin. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “Clean out the old yeast, that is, sin, so that you may be new dough, just as you are unleavened bread” or “Clean out the bad apple so that you may be a fresh barrel, just as you are fresh apples” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
-1CO	5	7	z7vq	translate-unknown	καθώς ἐστε ἄζυμοι	1		When Paul says that they **are unleavened bread**, this means that they are danger of encountering the **yeast**, that is, sin. This is why they must **clean out the old yeast**. If they remain **unleavened** by avoiding contact with **old yeast**, they will be **new dough**. If your readers would misunderstand **you are unleavened bread**, you could clarify that Paul calls them this because it shows that **yeast** is a threat to them. Alternate translation: “for you are currently unleavened bread” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	5	7	mpra	figs-exmetaphor	ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι	1		Here Paul speaks about how Jews would **clean out the old yeast** during the festival of Passover and only bake **unleavened bread**. Just like in [5:6](../05/06.md), he compares sin to **yeast**. By speaking in this way, he urges the Corinthians to **clean out** the person who is sinning. Then, they will be like **new dough**, like **unleavened bread**, that is, without sin. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or if necessary, you could use a comparable metaphor. Alternate translation: “Clean out the old yeast, that is, sin, so that you may be new dough, just as you are unleavened bread” or “Clean out the bad apple so that you may be a fresh barrel, just as you are fresh apples” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	5	7	z7vq	translate-unknown	καθώς ἐστε ἄζυμοι	1		When Paul says that they **are unleavened bread**, this means that they are in danger of encountering the **yeast**, that is, sin. This is why they must **clean out the old yeast**. If they remain **unleavened** by avoiding contact with **old yeast**, they will be **new dough**. If your readers would misunderstand **you are unleavened bread**, you could clarify that Paul calls them this because it shows that **yeast** is a threat to them. Alternate translation: “for you are currently unleavened bread” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	7	x3pt	grammar-connect-logic-result	γὰρ	1		Here Paul introduces the reason why his metaphor about **yeast** is appropriate. **Christ** is like the **Passover lamb**. Since Christ has **been sacrificed** like that **lamb**, the Corinthians are supposed to live as if it is **Passover**. This means avoiding sin in their group. If your readers would misunderstand this connection, you could make it more explicit. Alternate translation: “You should act like people observing Passover because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	5	7	ret3	figs-explicit	καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1	Christ, our Passover lamb, has been sacrificed	When God delivered the Jewish people from Egypt, he required them to sacrifice a lamb and spread its blood on their doors. God did not harm anyone who had the blood on their door, but the firstborn son of anyone who did not have the blood on their door died. Because of this, the **lamb** that was sacrificed at **Passover** represented God delivering the Jewish people by accepting the **lamb**’s death in place of the firstborn son. See [Exodus 12:1–28](../exo/12/01.md). The implication here is that **Christ**’s death also functioned in this way, in place of those whom he delivers. If your readers would misunderstand this implication, you could add a footnote explaining the function of the **lamb** at **Passover**. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	7	qhrz	figs-exmetaphor	καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Here Paul compares **Christ** to the **Passover lamb**, since both died to save someone else. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language, or you could use a simile. Alternate translation: “Christ, who is like our Passover lamb, has also been sacrificed” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	5	7	yzjl	figs-activepassive	καὶ…τὸ Πάσχα ἡμῶν ἐτύθη, Χριστός	1		Paul intentionally does not state who **sacrificed** the **Passover lamb**, who is **Christ**. If your language does not use this passive form, you could express the idea in another way. If possible, do not state who **sacrificed** **Christ**. Alternate translation: “Christ, our Passover lamb, has also died as a sacrifice” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	8	ouhj	figs-explicit	ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.	1		Just as in [5:6–7](../05/6.md), here Paul speaks about **yeast** and “dough.” In this Jewish **festival** of Passover, people would remove all the **yeast** from their houses and only bake dough that was not fermented (**unleavened bread**). See [Exodus 12:1–28](../exo/12/01.md). Here, then, the **yeast** is what is meant to be removed, and the **unleavened bread** is what is meant to be eaten. If your readers would not understand this background, you could include a footnote that gives extra information. (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	5	8	donb	figs-exmetaphor	ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.	1		Here Paul finishes the metaphor about **yeast** and Passover that he began in [5:6](../06/06.md). Paul encourages the Corinthians to **celebrate the festival** by getting rid of the **old yeast**. He then identifies that the **yeast** stands for **evil and wickedness**, while the **unleavened bread** that they are supposed to eat stands for **sincerity and truth**. With this metaphor Paul exhorts the Corinthians to expel the man who has sinned from their group, just as one would remove yeast from one’s house during the **festival**. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or you could include a footnote that explains the metaphor. Alternate translation: “So then, we should be like those who celebrate the festival, not with old yeast, nor with yeast of evil and wickedness, but with unleavened bread of sincerity and truth” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
+1CO	5	8	donb	figs-exmetaphor	ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ’ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.	1		Here Paul finishes the metaphor about **yeast** and Passover that he began in [5:6](../06/06.md). Paul encourages the Corinthians to **celebrate the festival** by getting rid of the **old yeast**. He then identifies that the **yeast** stands for **evil and wickedness**, while the **unleavened bread** that they are supposed to eat stands for **sincerity and truth**. With this metaphor Paul exhorts the Corinthians to expel from their group the man who has sinned, just as one would remove yeast from one’s house during the **festival**. Since this metaphor is based on material from the Old Testament, you should try to preserve the form in your language. You could use a simile, or you could include a footnote that explains the metaphor. Alternate translation: “So then, we should be like those who celebrate the festival, not with old yeast, nor with yeast of evil and wickedness, but with unleavened bread of sincerity and truth” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
 1CO	5	8	hoew	figs-explicit	ἑορτάζωμεν	1		Because of what Paul has said in [5:7](../05/7.md), this **festival** must be the festival connected with Passover. If your readers would not understand this from the context, you could include the name “Passover” here. Alternate translation: “we might celebrate the Passover festival” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	8	ph92	figs-doublet	μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας	1		Here Paul repeats **yeast** in order to define what he means by **old yeast**. If your language does not use repetition in this way, you could combine the two phrases and introduce the definition in another way. Alternate translation: “not with old yeast, which is evil and wickedness” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	5	8	xvx4	figs-possession	ζύμῃ κακίας καὶ πονηρίας	1		Here Paul uses the possessive from to identify the **yeast** as **evil and wickedness**. If your language does not use this form for that idea, you could express the idea by using a word or phrase that renames or identifies something. Alternate translation: “yeast, that is, evil and wickedness” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	5	8	fo1r	figs-abstractnouns	κακίας καὶ πονηρίας	1		If your language does not use abstract nouns for the ideas behind **evil** and **wickedness**, you could express the ideas by using adjectives that describe actions or “behavior.” Alternate translation: “of evil and wicked behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	8	ymus	figs-doublet	κακίας καὶ πονηρίας	1		Here, the words **evil** and **wickedness** mean almost the same thing. The word **evil** refers to something that is morally “bad,” while the word **wickedness** refers to something that is characterized by “vice.” If your language does not have two words that are this similar, you could express the idea with one word. Alternate translation: “of evil” (See: [[rc://en/ta/man/translate/figs-doublet]])
+1CO	5	8	ymus	figs-doublet	κακίας καὶ πονηρίας	1		Here, the words **evil** and **wickedness** mean almost the same thing. The word **evil** refers to something that is morally “bad,” while the word **wickedness** refers to something that is characterized by vice. If your language does not have two words that are this similar, you could express the idea with one word. Alternate translation: “of evil” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	5	8	viwj	figs-possession	ἀζύμοις εἰλικρινείας καὶ ἀληθείας	1		Here Paul uses the possessive from to identify the **unleavened bread** as **sincerity and truth**. If your language does not use this form for that idea, you could express the idea by using a word or phrase that renames or identifies something. Alternate translation: “unleavened bread, that is, sincerity and truth” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	5	8	olbn	figs-abstractnouns	εἰλικρινείας καὶ ἀληθείας	1		If your language does not use abstract nouns for the ideas behind **sincerity** and **truth**, you could express the ideas by using adjectives that describe actions or “behavior.” Alternate translation: “of sincere and true behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	8	mybu	translate-unknown	εἰλικρινείας	1		The word **sincerity** identifies people who act with only one intention or goal. They do not say or pretend one thing while doing something else. If your readers would misunderstand this word, you could express the idea by using a word or phrase that identifies someone who acts honestly and with one goal in mind. Alternate translation: “of integrity” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	5	8	olbn	figs-abstractnouns	εἰλικρινείας καὶ ἀληθείας	1		If your language does not use abstract nouns for the ideas behind **sincerity** and **truth**, you could express the ideas by using adjectives that describe actions or behaviors. Alternate translation: “of sincere and true behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	5	8	mybu	translate-unknown	εἰλικρινείας	1		The word **sincerity** identifies actions done with only one intention, done without deceit. The people doing those actions do not say or pretend one thing while doing something else. If your readers would misunderstand this word, you could express the idea by using a word or phrase that identifies someone who acts honestly and with one goal in mind. Alternate translation: “of integrity” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	9	mcrl	figs-explicit	ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ	1		Here Paul refers to a letter that he wrote and sent to the Corinthians before he began this letter. The phrase does not refer to this letter but to a previous letter. If your readers would misunderstand **I wrote to you in my letter**, you could include a word that clarifies that **the letter** is one that Paul has already sent. Alternate translation: “I already wrote to you in my previous letter” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	9	le8i	translate-unknown	συναναμίγνυσθαι	1		Here, **to associate with** often refers to two groups of people meeting together. The idea here is that **sexually immoral people** should not be a part of the Corinthians’ group. If **to associate with** does not have this meaning in your language, you could express the idea by using a word that refers to including people in one’s group. Alternate translation: “to consistently meet with” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	5	10	vkid	grammar-connect-words-phrases	οὐ πάντως	1		Paul uses **by no means** to introduce a clarification about what he wrote to them previously ([5:9](../05/09.md)). When he told them “not to associate with sexually immoral people,” he did not mean **people of this world**. Rather, as the next verse clarifies, he meant fellow believers. If your readers would misunderstand **by no means**, you could use a word or phrase that introduces a qualification to a previous statement. Alternate translation: “not that you should not associate at all with” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	5	10	vkid	grammar-connect-words-phrases	οὐ πάντως	1		Paul uses **by no means** to strongly introduce a clarification about what he wrote to them previously ([5:9](../05/09.md)). When he told them “not to associate with sexually immoral people,” he did not mean **people of this world**. Rather, as the next verse clarifies, he meant fellow believers. If your readers would misunderstand **by no means**, you could use a word or phrase that introduces a qualification to a previous statement. Alternate translation: “not that you should not associate at all with” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	5	10	pgwb	translate-unknown	τοῦ κόσμου τούτου	1		The phrase **of this world** clarifies that the **immoral people** are not part of the church. If your readers would misunderstand this phrase, you could use a comparable phrase that identifies the **immoral people** as unbelievers. Alternate translation: “who do not believe” or “who are not part of the church” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	5	10	grud	figs-nominaladj	τοῖς πλεονέκταις	1		Paul is using the adjective **greedy** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “greedy people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
+1CO	5	10	grud	figs-nominaladj	τοῖς πλεονέκταις	1		Paul is using the adjective **greedy** as a noun in order to identify a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “greedy people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	5	10	taf5	translate-unknown	ἅρπαξιν	1	the greedy	Here, **swindlers** identifies people who take money from others dishonestly. If your readers would misunderstand **swindlers**, you could use a word that refers to such people. Alternate translation: “thieves” or “embezzlers” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	5	10	m59j	grammar-connect-condition-contrary	ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν	1	you would need to go out of the world	Here Paul draws the logical conclusion from what he did not mean in his letter. Thus, while Paul does not think that the basis for the exhortation is true, he does think that this is the logical result of that basis. He gives this exhortation to show that it is absurd, since they cannot **go out from the world**. Therefore, the basis for this exhortation is also absurd. If **since then** in your language would not introduce a result from a reason that Paul thinks is not true, you could use a word or phrase that would introduce such an idea. Alternate translation: “If that were what I had meant, then you would need to go out from the world” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	5	10	m59j	grammar-connect-condition-contrary	ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν	1	you would need to go out of the world	Here Paul draws the logical conclusion about what he did not mean in his letter. Thus, while Paul does not think that the basis for the exhortation is true, he does think that this is the logical result of that basis. He gives this exhortation to show that it is absurd, since they cannot **go out from the world**. Therefore, the basis for this exhortation is also absurd. If **since then** in your language would not introduce a result from a reason that Paul thinks is not true, you could use a word or phrase that would introduce such an idea. Alternate translation: “If that was what I had meant, then you would need to go out from the world” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	5	10	egcx	translate-unknown	ἐκ τοῦ κόσμου ἐξελθεῖν	1		This phrase is not a euphemism for dying. Instead, Paul is saying that the Corinthians would need to travel off earth to get away from the **immoral people of this world**. In his culture and time, this was impossible. If your readers would misunderstand **go out from the world**, you could use a word or phrase that refers to traveling off earth. Alternate translation: “to leave earth” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	11	nys9		νῦν δὲ ἔγραψα ὑμῖν	1		Here Paul could be speaking about: (1) the letter he is writing **now**, in contrast to the letter he already wrote ([5:9](../05/09.md)). He uses the past tense **wrote** because the “writing” will be in the past when the letter is read to the Corinthians. Use the tense that would be appropriate in your language for this situation. Alternate translation: “But now I have written to you” (2) the letter he already wrote, but he wants them to understand it correctly **now**. Alternate translation: “But what I really wrote to you was”
 1CO	5	11	mi6t	translate-unknown	συναναμίγνυσθαι	1		Here, **to associate with** often refers to two groups of people meeting together. The idea here is that **sexually immoral** people who claim to belong to the Corinthians’ group should not be considered part of the group. If **to associate with** does not have this meaning in your language, you could express the idea by using a word that refers to including people in one’s group. Alternate translation: “to consistently meet with” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	5	11	cyrp	figs-distinguish	ἐάν τις ἀδελφὸς ὀνομαζόμενος	1		Here, **who is called a brother** distinguishes **anyone** from the people mentioned in the last verse. Paul did not require the Corinthians **not to associate** with those people, but he does require them **not to associate** with any person **who is called a brother**. Use a construction in your language that indicates that Paul is distinguishing, not informing. Alternate translation: “any person called a brother” (See: [[rc://en/ta/man/translate/figs-distinguish]])
+1CO	5	11	cyrp	figs-distinguish	ἐάν τις ἀδελφὸς ὀνομαζόμενος	1		Here, **who is called a brother** distinguishes **anyone** from the people mentioned in the last verse. Paul did not require the Corinthians **not to associate** with those people, but he does require them **not to associate** with any such person **who is called a brother**. Use a construction in your language that indicates that Paul is distinguishing, not informing. Alternate translation: “any person called a brother” (See: [[rc://en/ta/man/translate/figs-distinguish]])
 1CO	5	11	w9w8	figs-activepassive	ὀνομαζόμενος	1	anyone who is called	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” If you must state who does the action, you could use “you” or “the brother” as the subject. Alternate translation: “who calls himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	5	11	b4us	figs-gendernotations	ἀδελφὸς	1	brother	Although **brother** is masculine, Paul is using it to refer to a man or a woman. If your readers would misunderstand **brother**, you could use a non-gendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	5	11	xob7	translate-unknown	λοίδορος	1		Here, **verbally abusive** describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -643,20 +643,20 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	12	m4s6	figs-rquestion	οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε?	1	Are you not to judge those inside?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a strong affirmation or statement of obligation. Alternate translation: “But you should judge those inside” or “You do indeed judge those inside” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	5	13	m1d9	translate-textvariants	κρίνει	1		In Paul’s language, **judges** and “will judge” look and sound very similar. While some early and important manuscripts have “will judge” here, some early and important manuscripts have **judges**. Unless there is a good reason to translate “will judge,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 1CO	5	13	hvo1	figs-pastforfuture	κρίνει	1		Here, **judges** makes a general statement about what God does. The present tense does not mean that God is currently passing final judgment on **those outside** and will not do so in the future. Rather, Paul has the final judgment in mind. If your readers would misunderstand the present tense of **judges**, you could use the future tense here. Alternate translation: “will judge” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-1CO	5	13	z45o	figs-idiom	τοὺς…ἔξω	1		The phrase **those outside** identifies people who do not belong to the group of believers in Corinth. If your readers would misunderstand this phrase, you could use a word or phrase that refer to people who do not belong to a specific group. Alternate translation: “the outsiders” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	5	13	z45o	figs-idiom	τοὺς…ἔξω	1		The phrase **those outside** identifies people who do not belong to the group of believers in Corinth. If your readers would misunderstand this phrase, you could use a word or phrase that refers to people who do not belong to a specific group. Alternate translation: “the outsiders” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	5	13	kx9j	writing-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		Here Paul quotes a command that appears many times in the Old Testament book named Deuteronomy (see [Deuteronomy 13:5](../../deu/13/05.md); [17:7](../../deu/17/07.md), [12](../../deu/17/12.md); [19:19](../../deu/19/19.md); [21:21](../../deu/21/21.md); [22:21–22](../../deu/22/21.md), [24](../../deu/22/24.md); [24:7](../../deu/24/07.md)). If your readers would not recognize this command as a quotation, you could introduce it in the same way that you have already introduced quotations from the Old Testament (see [1:31](../01/31.md)). Alternate translation: “As it can be read in the Old Testament, ‘Remove the evil from among yourselves’” or “According to the book of Deuteronomy, ‘Remove the evil from among yourselves’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	5	13	al7v	figs-quotations	ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν	1		If you cannot use this form in your language, you could translate this command as an indirect quote instead of as a direct quote. Alternate translation: “The scripture says that you should remove the evil from among yourselves” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	5	13	h6ry	figs-nominaladj	τὸν πονηρὸν	1		Paul is using the adjective **evil** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are evil” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes<br><br>## Structure and Formatting<br><br>3. Against sexual immorality (4:16–6:20)<br>      * Against public lawsuits (6:1–8)<br>      * Sins and salvation (6:9–11)<br>      * Flee from sexual immorality (6:12–20)<br><br>## Special Concepts in this Chapter<br><br>### Lawsuits<br><br>In [6:1–8](../06/01.md), Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: [[rc://en/tw/dict/bible/kt/judge]])<br><br>### Sexual immorality<br><br>In [6:12–20](../06/12.md), Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: [[rc://en/tw/dict/bible/other/fornication]])<br><br>### Redemption<br><br>In [6:20](../06/20.md), Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])<br><br>## Important Figures of Speech in this Chapter<br><br>### “Members” of Christ or of a prostitute<br><br>In [6:15–17](../06/15.md), Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: [[rc://*/tw/dict/bible/other/member]])<br><br>### Body as temple<br><br>In [6:19](../06/19.md), Paul speaks as if believers’s bodies were temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’s bodies. If possible, preserve this metaphor since it connects to themes throughout the whole Bible. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Rhetorical questions<br><br>In [6:1–7](../06/01.md), [9](../06/09.md), [15–16](../06/15.md), [19](../06/19.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Words for homosexual behavior<br><br>In [6:9](../06/09.md), Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you can use them here. If your culture does not have such specific words, you can use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity. <br><br>### Quoting the Corinthians<br><br>In [6:12–13](../06/12.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])
-1CO	6	1	gmy5	figs-rquestion	τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?	1	does he dare to go … saints?	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. Here, the answer to the question is “they are, but they should not.” Paul asks to question to get the Corinthians to realize how bad going **to court before the unrighteous** is. If your readers would misunderstand this question, you could express the idea with a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	intro	s6hb			0		# 1 Corinthians 6 General Notes\n\n## Structure and Formatting\n\n3. Against sexual immorality (4:16–6:20)\n      * Against public lawsuits (6:1–8)\n      * Sins and salvation (6:9–11)\n      * Flee from sexual immorality (6:12–20)\n\n## Special Concepts in this Chapter\n\n### Lawsuits\n\nIn [6:1–8](../06/01.md), Paul speaks about believers taking other believers to court in lawsuits. Paul critiques them for taking their disputes before unbelievers rather than settling them within the church. By the end of the section, Paul says that lawsuits themselves are a “complete defeat” of believers. Paul’s point is that believers will judge angels and the world, so they are quite able to resolve disputes within the church. Therefore, believers should never take other believers to court. In this section, use words and language that describe legal matters in your language. (See: [[rc://en/tw/dict/bible/kt/judge]])\n\n### Sexual immorality\n\nIn [6:12–20](../06/12.md), Paul discusses “sexual immorality.” This phrase refers generally to any kind of improper sexual activity, and Paul does speak generally in this section. He mentions particularly having sex with prostitutes, but the commands he gives apply to all kinds of sexual activity. The Corinthians seemed to think that they could do whatever they wanted with their bodies, including having sex with anyone. Paul responds that their bodies are united to Christ, and any sexual activity they participate in needs to fit with their union with Christ. Use general words for improper sexual activity in this section. (See: [[rc://en/tw/dict/bible/other/fornication]])\n\n### Redemption\n\nIn [6:20](../06/20.md), Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])\n\n## Important Figures of Speech in this Chapter\n\n### “Members” of Christ or of a prostitute\n\nIn [6:15–17](../06/15.md), Paul speaks of a person’s connection to Christ and to a prostitute with the language of “members” and “joining.” When he refers to “members,” he is speaking as if the believer were either a body part of Christ or a body part of a prostitute. He shows how bad it is to be “joined” with a prostitute by speaking as if someone cut a body part off of Christ and attached it to a prostitute instead. That is how closely a person is joined either to Christ or to a prostitute. If possible, preserve the body parts language here. (See: [[rc://*/tw/dict/bible/other/member]])\n\n### Body as temple\n\nIn [6:19](../06/19.md), Paul speaks as if believers’ bodies are temples of the Holy Spirit. Sometimes he speaks as if the church as a whole is a temple, but here he means that individual believers are all temples. A temple is where a god is specially present, so Paul means that the Holy Spirit is specially present in believers’ bodies. If possible, preserve this metaphor, since it connects to themes throughout the entire Bible. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nIn [6:1–7](../06/01.md), [9](../06/09.md), [15–16](../06/15.md), [19](../06/19.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Words for homosexual behavior\n\nIn [6:9](../06/09.md), Paul refers to “male prostitutes” and “those who practice homosexuality.” In Paul’s culture, these words refer to both participants in homosexual activity. The words “male prostitutes” refers to those who are penetrated during sexual activity, while “those who practice homosexuality” refer to those who do the penetrating during sexual activity. If your culture has specific words to describe these things, you can use them here. If your culture does not have such specific words, you can use general phrases like the ULT does, or you could combine the two phrases into one phrase that identifies homosexual activity. \n\n### Quoting the Corinthians\n\nIn [6:12–13](../06/12.md), Paul quotes words that the Corinthians have said or that they wrote to him. The ULT indicates these words by putting quotation marks around them. Use a natural way in your language to indicate that an author is quoting someone else. (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	6	1	gmy5	figs-rquestion	τολμᾷ τις ὑμῶν, πρᾶγμα ἔχων πρὸς τὸν ἕτερον, κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων?	1	does he dare to go … saints?	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. Here, the truthful answer to the question is “they are, but they should not.” Paul asks the question to get the Corinthians to realize how bad going **to court before the unrighteous** is. If your readers would misunderstand this question, you could express the idea with a “should” statement or a statement of fact. Alternate translation: “Some of you actually dare, having a dispute with another, to go to court before the unrighteous, and not before the saints.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	1	q5d3	translate-unknown	τολμᾷ	1	dispute	Here, **dare** refers to having confidence or boldness when one should not have confidence or boldness. Use a word or phrase in your language that indicates improper confidence. Alternate translation: “Do … have the audacity” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	1	qi57	grammar-connect-time-simultaneous	πρᾶγμα ἔχων πρὸς τὸν ἕτερον	1		The phrase **having a dispute with another** provides the situation in which they are going **to court**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “if you have a dispute with another” or “whenever you have a dispute with another” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	6	1	jsgt	figs-explicit	τὸν ἕτερον	1		Here, **another** identifies the other person as a fellow believer. If your readers would misunderstand **another**, you could add a word or phrase that identifies **another** as a believer. Alternate translation: “another believer” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	6	1	umgg	figs-idiom	κρίνεσθαι ἐπὶ…ἐπὶ	1		The phrase **to go to court before** refers to settling a lawsuit or other legal dispute **before** a judge. If your readers would misunderstand **go to court before**, you could use a comparable idiom that refers to setting a dispute in a court of law. Alternate translation: “to resolve your lawsuit in the presence of … in the presence of” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	6	2	r8sj	grammar-connect-words-phrases	ἢ	1		The word **Or** introduces an alternate to what Paul speaks about in [6:1](../06/01.md). They currently think that going to court in public is fine. Paul gives the true alternative: they **will judge the world** and thus should not need to take their quarrels and lawsuits anywhere else. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	6	2	r8sj	grammar-connect-words-phrases	ἢ	1		The word **Or** introduces an alternate to what Paul speaks about in [6:1](../06/01.md). The Corinthians currently think that going to court in public is fine. Paul gives the true alternative: they **will judge the world** and thus should not need to take their quarrels and lawsuits anywhere else. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	6	2	i1m5	figs-rquestion	ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν?	1	Or do you not know that the believers will judge the world?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You already know that the saints will judge the world.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	2	i67f	figs-rquestion	ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων?	1	If then, you will judge the world, are you not able to settle matters of little importance?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no.” If your readers would misunderstand this question, you could express the idea with a strong negative or positive statement. Alternate translation: “you are definitely not unworthy of the smallest cases” or “you are definitely worthy of the smallest cases (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	6	2	py6h	grammar-connect-condition-fact	εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος	1		Paul is speaking as if **the world is judged by you** 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 can translate his words as an affirmative statement. Alternate translation: “because the world is judged by you” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
+1CO	6	2	py6h	grammar-connect-condition-fact	εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος	1		Paul is speaking as if **the world is judged by you** was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “because the world is judged by you” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	6	2	yq8e	figs-activepassive	ἐν ὑμῖν κρίνεται ὁ κόσμος	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **the world**, which is **judged**, rather than **you**, who do the “raising.” Alternate translation: “you judge the world” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	2	jqvf	figs-pastforfuture	κρίνεται	1		Here, **is judged** makes a general statement about what **you**, that is, the **saints**, do. The present tense does not mean that the **saints** are currently passing final judgment and will not do so in the future. Rather, Paul uses the present tense to state a general fact about the **saints**. The judgment itself will occur in the future. If your readers would misunderstand the present tense of **is judged**, you could use the future tense here. Alternate translation: “will be judged” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	6	2	stvc	figs-idiom	ἀνάξιοί…κριτηρίων ἐλαχίστων	1		Here, to be **unworthy of** something means that one is not capable of doing that thing or is not qualified to do it. If your readers would misunderstand **unworthy of**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -667,72 +667,72 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	3	h3z0	grammar-connect-logic-result	μήτι γε	1		Here Paul’s argument assumes that judging **angels** is a greater and more difficult thing than judging **the matters of this life**. The phrase **How much more** implies that people who can do a great and difficult thing like judging **angels** can easily do a less impressive and easier thing like judging **the matters of this life**. If **How much more** does not express that connection in your language, you could use a word or phrase that does express that connection. Alternate translation: “If we can do that, can we not judge” or “Should it not be easy, then, to judge” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	6	3	h374	translate-unknown	βιωτικά	1	matters of this life	Here, **the matters of this life** refers to anything that is a part of people’s ordinary or daily lives. Paul uses the word to identify the lawsuits among the Corinthians as simply matters of ordinary life and insignificant in comparison with something like judging **angels**. If your readers would misunderstand **the matters of this life**, you could use a word or phrase that refers to features of daily or regular life. Alternate translation: “what happens in our daily lives” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	4	xn32	grammar-connect-condition-hypothetical	βιωτικὰ…κριτήρια ἐὰν ἔχητε	1	If then you have to make judgments that pertain to daily life	Here Paul uses **if** to introduce a true possibility. He means that they might **have legal disputes**, or they might not **have legal disputes**. He then specifies the result for if they do **have legal disputes**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “when.” Alternate translation: “when you have legal disputes about things of this life” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	6	4	v80t	translate-unknown	κριτήρια…ἔχητε	1		Here, **legal disputes** could refer to: (1) legal disputes that are resolved in a court of law. Alternate translation: “you have lawsuits” (2) the court of law that decides the legal dispute. Alternate translation: “you participate in a court of law” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	6	4	v80t	translate-unknown	κριτήρια…ἔχητε	1		Here, **legal disputes** could refer to: (1) legal disputes that are resolved in a court of law. Alternate translation: “you have lawsuits” (2) the court of law that decides the legal dispute. Alternate translation: “you seek a judgment in a court of law” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	4	cu0s	translate-unknown	βιωτικὰ	1		Here, **things of this life** refers to anything that is a part of people’s ordinary or daily lives. Paul uses the word to identify the lawsuits among the Corinthians as matters of ordinary life. If your readers would misunderstand **about things of this life**, you could use a word or phrase that refers to features of daily or regular life. Alternate translation: “about what happens in your daily lives” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	4	vw5t	figs-rquestion	τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε?	1	If then you have to make judgments that pertain to daily life, why do you lay such cases as these before those who have no standing in the church?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “there is no good reason.” If your readers would misunderstand this question, you could express the idea as an emphatic statement or a command. Alternate translation: “do not appoint as judges those who are of no account in the church!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	4	e791	translate-unknown	τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ	1	why do you lay such cases as these before those who have no standing in the church?	Here, those **who are of no account in the church** could be: (1) people who are not members of the church in Corinth. Alternate translation: “who do not believe” (2) people who are members of the church in Corinth but whom other believers do not respect. Alternate translation: “whom the fellow believers do not respect” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	5	dvq3	writing-pronouns	λέγω	1		The phrase **I say this** could refer: (1) to what Paul has already said, probably all of [6:1–4](../06/01.md). Alternate translation: “I say those things” (2) to what Paul is saying throughout this whole section ([6:1–8](../06/01.md)). Alternate translation: “I am saying these things” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	6	5	xnd7	figs-idiom	πρὸς ἐντροπὴν ὑμῖν	1		Here, **to your shame** means that the things that Paul has said should make the Corinthians feel **shame**. If your readers would misunderstand **to your shame**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	6	5	ebh6	figs-abstractnouns	πρὸς ἐντροπὴν ὑμῖν λέγω	1		If your language does not use an abstract noun for the idea behind **shame**, you could express the idea by using a verb such as “shame.” Alternate translation: “to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	6	5	ebh6	figs-abstractnouns	πρὸς ἐντροπὴν ὑμῖν λέγω	1		If your language does not use an abstract noun for the idea behind **shame**, you could express the idea by using a verb such as “shame.” Alternate translation: “I say this to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	6	5	hk4q	figs-idiom	οὕτως οὐκ ἔνι…οὐδεὶς σοφὸς	1		The phrase **{Is it} thus {that} there is not any wise man** identifies a situation in which no **wise man** can be found. If your readers would misunderstand this phrase or find it confusing, you could use a comparable expression that identifies a situation in which there are no wise people. Alternate translation: “Is there not a wise man” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	5	fue4	figs-rquestion	οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς, ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ?	1	Is there no one among you wise enough to settle a dispute between brothers?	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, specifically by making them feel ashamed. The question assumes that the answer is “there should be.” If your readers would misunderstand this question, you could express the idea with a “should” statement or introduce a statement with “surely.” Alternate translation: “You should have a wise man among you who will be able to discern between his brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	5	xma9	figs-gendernotations	οὐκ ἔνι…σοφὸς…αὐτοῦ	1		Although the words translated **wise man** and **his** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand these masculine words, you could use non-gendered words or refer to both genders. Alternate translation: “there are not any wise people … their” or “there is not any wise man or woman … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	5	l1hd	figs-gendernotations	τοῦ ἀδελφοῦ	1	brothers	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	5	o28z	translate-unknown	διακρῖναι ἀνὰ μέσον	1		The phrase **to discern between** refers to making decisions about disputes between people. If your readers would misunderstand this phrase, you could express the idea with a word or phrase that refers to deciding which party is in the right in a dispute. Alternate translation: “to judge between” or “to settle disputes between” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	6	6	m7ls	figs-rquestion	ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων?	1	But brother goes to court against brother, and this before unbelievers!	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that there is verbal answer. Rather, the question is supposed to make the Corinthians answer by feeling ashamed. If your readers would misunderstand this question, you could express the idea with statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	6	m7ls	figs-rquestion	ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων?	1	But brother goes to court against brother, and this before unbelievers!	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that there will be no verbal answer. Rather, the question is supposed to make the Corinthians feel ashamed. If your readers would misunderstand this question, you could express the idea with a statement that expresses shock or condemnation. Alternate translation: “brother really goes to court against brother, and this before unbelievers!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	6	fyq8	figs-gendernotations	ἀδελφὸς…ἀδελφοῦ	1		Although the words translated **brother** are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand **brother**, you could use non-gendered words or refer to both genders. Alternate translation: “a brother or sister … a brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	6	dv5g	figs-ellipsis	καὶ τοῦτο ἐπὶ ἀπίστων	1		In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and they do this before unbelievers” or “and they go to court before unbelievers” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	7	kvva	figs-infostructure	ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν, ὅτι κρίματα ἔχετε μεθ’ ἑαυτῶν	1		Here Paul gives the reason for the **defeat** after he mentions the **defeat**. If your language would state the reason first, you could reverse the order of these clauses. Alternate translation: “Therefore, since you have lawsuits among yourselves, this is indeed already a complete defeat for you” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	6	7	topu		ἤδη…ὅλως ἥττημα ὑμῖν	1		Here, **already** refers to how the Corinthians do not suffer **defeat** in the court of law but rather before that, when the dispute begins. If your readers would misunderstand **already**, you could clarify that the time in view is before the legal dispute is decided. Alternate translation: “a complete defeat for you even before you enter the court of law”
+1CO	6	7	topu		ἤδη…ὅλως ἥττημα ὑμῖν	1		Here, **already** refers to how the Corinthians do not suffer **defeat** in the court of law but rather before that, when the lawsuit begins. If your readers would misunderstand **already**, you could clarify that the time in view is before the legal dispute is decided. Alternate translation: “a complete defeat for you even before you enter the court of law”
 1CO	6	7	ugf7		ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν	1		Alternate translation: “Therefore, you are indeed already completely defeated”
 1CO	6	7	lvc1	figs-metaphor	ὅλως ἥττημα	1		Here, **complete defeat** refers to total failure in attempting to accomplish some goal. The **defeat** does not require an opponent, since one can suffer **defeat** because of other obstacles. If your readers would misunderstand **complete defeat**, you could express the idea with a comparable metaphor or non-figuratively. Alternate translation: “a total derailing” or “a total failure” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	7	tn9m	figs-rquestion	διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε?	1	Why not rather suffer the wrong? Why not rather allow yourselves to be cheated?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the reader agrees that it would be better to **be wronged** and **cheated**. If your readers would misunderstand these questions, you could express the ideas as emphatic comparisons. Alternate translation: “It would be better to be wronged! It would be better to be cheated!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	7	ruiy	figs-doublet	διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε? διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε?	1		Here Paul repeats his first question with almost exactly the same words. He does this to emphasize the point he is making. If your readers would misunderstand this repetition, you could combine the questions and express the emphasis in another way. Alternate translation: “Why not rather be wronged or cheated?” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	6	7	i5n5	figs-activepassive	ἀδικεῖσθε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **wronged** rather than the person doing the “wronging.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer wrong you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	6	7	vpy9	figs-activepassive	ἀποστερεῖσθε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **cheated** rather than the person doing the “cheating.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer cheat you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	6	7	vpy9	figs-activepassive	ἀποστερεῖσθε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **cheated** rather than focusing on the person doing the “cheating.” If you must state who does the action, Paul implies that a “fellow believer” does it. Alternate translation: “let a fellow believer cheat you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	8	yfos	grammar-connect-logic-contrast	ἀλλὰ	1		Here, **But** introduces a contrast with what Paul wants them to do, which is to “be wronged” and “cheated” rather than take a fellow believer to court. Here Paul says that they do the exact opposite. Rather than “be wronged” and “cheated,” they actually **wrong** and **cheat** fellow believers. If your readers would misunderstand this connection, you could express the idea with a phrase that clarifies what Paul is contrasting. Alternate translation: “But instead of being wronged and cheated,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	6	8	ixb9	figs-ellipsis	καὶ τοῦτο ἀδελφούς	1		In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If your language needs these words, you could include what action is happening. Alternate translation: “and you do this to your brothers” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	8	kk7b	figs-gendernotations	ἀδελφούς	1	your own brothers	Although **brothers** is masculine, Paul is using this word to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	9	i2ln			0		In [6:9–10](../06/09.md), Paul lists people who do things that are unrighteous. Many of these words are the same words he used in the similar lists in [5:10–11](../05/10.md). It may be helpful to refer to how you translated the words there.
-1CO	6	9	ojaf	grammar-connect-words-phrases	ἢ	1		The word **Or** introduces Paul’s question as an alternative to “wronging and cheating brothers” in [6:7](../06/07.md). If they do indeed **know that the unrighteous will not inherit the kingdom of God**, they not be “wronging and cheating brothers.” Paul uses the word **Or** to show that these two things are not compatible. If your readers would misunderstand **Or**, you could use a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	6	9	ojaf	grammar-connect-words-phrases	ἢ	1		The word **Or** introduces Paul’s question as an alternative to “wronging and cheating brothers” in [6:7](../06/07.md). If they do indeed **know that the unrighteous will not inherit the kingdom of God**, they should not be “wronging and cheating brothers.” Paul uses the word **Or** to show that these two things are not compatible. If your readers would misunderstand **Or**, you could use a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	6	9	h17l	figs-rquestion	οὐκ οἴδατε ὅτι ἄδικοι Θεοῦ Βασιλείαν οὐ κληρονομήσουσιν?	1	Or do you not know that	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “surely you know that the unrighteous will not enter the kingdom of God.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	9	slcx	figs-nominaladj	ἄδικοι	1		Paul is using the adjective **unrighteous** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are unrighteous” or “unrighteous people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	6	9	t1rt	figs-metaphor	οὐ κληρονομήσουσιν	1	will inherit	Here Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will not live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	6	9	eywd	figs-activepassive	μὴ πλανᾶσθε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than the person doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Let no one deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	6	9	eywd	figs-activepassive	μὴ πλανᾶσθε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than on the person doing the “deceiving.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “Let no one deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	9	vtlq	figs-nominaladj	πόρνοι	1		Paul is using the adjective phrase **sexually immoral** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are sexually immoral” or “sexually immoral people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	6	9	h2na	translate-unknown	οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται,	1	male prostitutes, those who practice homosexuality	The word translated **male prostitutes** identifies men who are penetrated during sexual acts with other men. The word translated **those who practice homosexuality** identifies men who penetrate other men during sexual acts. Your language may have specific words for these behaviors. If so, you could use them here. If your language does not have specific words for these behavior, you could either use descriptive phrases, or you could combine the two words and refer to homosexual activity in general. Alternate translation: “nor bottoms nor tops” or “nor men who practice homosexuality” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	6	9	h2na	translate-unknown	οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται,	1	male prostitutes, those who practice homosexuality	The word translated **male prostitutes** identifies men who are penetrated during sexual acts with other men. The word translated **those who practice homosexuality** identifies men who penetrate other men during sexual acts. Your language may have specific words for these behaviors. If so, you could use them here. If your language does not have specific words for these behavior, you could either use descriptive phrases, or you could combine the two words and refer to homosexual activity in general. Alternate translation: “nor men who practice homosexuality” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	9	blc7	figs-abstractnouns	ἀρσενοκοῖται	1	male prostitutes	If your language does not use an abstract noun for the idea behind **homosexuality**, you could express the idea by using an adjective such as “homosexual,” or you could use a descriptive phrase. Alternate translation: “those who are homosexual” or “those who have same-sex intercourse” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	6	10	zzb5	figs-nominaladj	πλεονέκται	1		Paul is using the adjective **greedy** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “people who are greedy” or “greedy people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	6	10	bgj9	translate-unknown	λοίδοροι	1	the greedy	Here, **slanderers** is the same word that is translated “verbally abusive” in [5:11](../05/11.md). It describes someone who shows anger by using vicious words to attack others. Use a word in your language that describes this kind of person. Alternate translation: “vocally vicious people” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	10	yzdx	translate-unknown	ἅρπαγες	1		Here, **swindlers** is the same word that is translated “swindler” in [5:11](../05/11.md). It identifies a person who takes money from others dishonestly. If your readers would misunderstand **swindlers**, you could use a word that refers to such people. Alternate translation: “embezzlers” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	10	h6aa	figs-metaphor	κληρονομήσουσιν	1		Here Paul speaks of the **kingdom of God** as if it were property that a parent could pass on to their child when the parent dies. Here, Paul uses the word **inherit** to refer to being able to live in the **kingdom of God**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “will live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	11	j49p	writing-pronouns	ταῦτά	1		Here, **that** refers to the list of unrighteous behaviors that Paul gave in [6:9–10](../06/09.md). Paul identifies **some** of the Corinthians as people who behaved in those ways. If your readers would misunderstand **that**, you could more clearly refer back to the list of unrighteous behaviors. Alternate translation: “those kinds of people {are what}” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	6	11	pxp6	figs-doublet	ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε	1		Here Paul repeats **but you were** in order to emphasize the contrast between what the Corinthians **were** and what they have now experienced. If your language does not use repetition in this way, you could use one **but you were** and express the strong contrast in another way. Alternate translation: “But now you have been washed, sanctified, and justified” (See: [[rc://en/ta/man/translate/figs-doublet]])
+1CO	6	11	pxp6	figs-doublet	ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε	1		Here Paul repeats **but you were** in order to emphasize the contrast between what the Corinthians **were** and what they have now experienced. If your language does not use repetition in this way, you could use **but you were** once and express the strong contrast in another way. Alternate translation: “But now you have been washed, sanctified, and justified” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	6	11	v5yq	figs-activepassive	ἀπελούσασθε…ἡγιάσθητε…ἐδικαιώθητε	1	you have been cleansed	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **washed**, **sanctified**, and **justified**, rather than the person doing the “washing,” “sanctifying,” and “justifying.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “God washed you … God sanctified you … God justified you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	11	rri7	figs-metaphor	ἀπελούσασθε	1		Here Paul speaks as if the Corinthians had been **washed** with water. By speaking in this way, Paul emphasizes that they have been cleansed from sin, just like washing with water cleanses a person from dirt. Paul may have baptism in mind. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you were washed clean” or “you were purified” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	11	s55x	figs-idiom	ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ	1	in the name of the Lord Jesus Christ	When something is done **in the name of** a person, it is done with the authority or power of that person. Here the cleansing, sanctification, and justification are done with the authority or power of Jesus, since they are done **in the name of the Lord Jesus Christ**. If your readers would misunderstand **in the name of**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “with the power of the Lord Jesus Christ” or “by the authority of the Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	11	gzrh	figs-possession	τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν	1		Here Paul uses the possessive form to identify the **Spirit** as **our God**, that is, as the Holy Spirit. He does not mean that the **Spirit** is something that belongs to **our God**. If your language would not use that form to identify the **Spirit** as **our God**, you could use a word or phrase that does identify the **Spirit** as **our God** or the “Holy Spirit.” Alternate translation: “the Spirit who is our God” or “the Holy Spirit, our God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	6	12	c3bs	figs-doublet	πάντα μοι ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν, ἀλλ’ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.	1		Here Paul repeats **Everything is lawful for me** to make two separate comments on the statement. By repeating **Everything is lawful for me**, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you could state **Everything is lawful for me** once and include both comments after that. Alternate translation: ““Everything is lawful for me,’ but not everything is beneficial, and I will not be mastered by anything” (See: [[rc://en/ta/man/translate/figs-doublet]])
-1CO	6	12	sw2e	writing-quotations	πάντα μοι ἔξεστιν, ἀλλ’	-1	Connecting Statement:	In this verse, Paul twice quotes what some people in the Corinthian church are saying. The ULT indicates that these claims are quotations by using quotation marks. If your readers would misunderstood **Everything is lawful for me** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Everything is lawful for me,’ but I respond that … You say, ‘Everything is lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	6	12	sw2e	writing-quotations	πάντα μοι ἔξεστιν, ἀλλ’	-1	Connecting Statement:	In this verse, Paul twice quotes what some people in the Corinthian church are saying. The ULT, by using quotation marks, indicates that these claims are quotations. If your readers would misunderstand **Everything is lawful for me** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Everything is lawful for me,’ but I respond that … You say, ‘Everything is lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	6	12	r4mx	figs-explicit	πάντα	-1	Everything is lawful for me	Here, **everything** refers to any action or behavior that one might pursue. If your readers would misunderstand **everything**, you could clarify that Paul is referring to any action or behavior. Alternate translation: “Every behavior … every behavior … Every behavior” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	6	12	y6kn	figs-explicit	συμφέρει	1		Here Paul does not say to whom **everything** is not **beneficial**. He means that **everything** is not **beneficial** to the person or people who say that **Everything is lawful** for them. If your language would include for whom **everything** is not **beneficial**, you could include a phrase such as “for you” here. Alternate translation: “is beneficial for you” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	6	12	c8vz	figs-activepassive	οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος	1	I will not be mastered by any of them	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not **mastered** rather than **anything**, which tries to do the “mastering.” Alternate translation: “nothing will master me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	6	12	c8vz	figs-activepassive	οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος	1	I will not be mastered by any of them	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not **mastered** rather than focusing on **anything**, which tries to do the “mastering.” Alternate translation: “nothing will master me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	12	p0d8	translate-unknown	οὐκ…ἐξουσιασθήσομαι ὑπό	1		Here, **be mastered** refers to being under the authority of something else. Paul here means that some things, when a person habitually does them, begin to have power or control over that person. Here, then, he wishes to tell the Corinthians that, while such things might be **lawful**, they should avoid doing these things because they will **be mastered** by these things. If your readers would misunderstand **be mastered**, you could express the idea by using words that refer to “power” or “control.” Alternate translation: “will not be controlled by” or “will not be under the power of” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	6	13	jz55	writing-quotations	τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν;…δὲ	1	“Food is for the stomach, and the stomach is for food,” but God will do away with both of them	In this verse, Paul quotes what some people in the Corinthian church are saying, just like he did in [6:12](../06/12.md). The ULT indicates that this claim is a quotation by using quotation marks. If your readers would misunderstood **Food {is} for the stomach, and the stomach for food** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Food {is} for the stomach, and the stomach for food,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
-1CO	6	13	gt0n	figs-ellipsis	τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν…τὸ…σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι	1		In these two sentences, Paul omits **is** multiple times. If your language does not need to state **is** to express the idea, you could omit **is** throughout these two sentences. If your language does need to state **is** to express the idea, you could: (1) include **is** the first time it is needed in each sentence. See the ULT. (2) include **is** every time it is needed. Alternate translation: “Food {is} for the stomach, and the stomach {is} for food … the body {is} is not for sexual immorality, but {is} for the Lord, and the Lord {is} for the body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	6	13	jz55	writing-quotations	τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν;…δὲ	1	“Food is for the stomach, and the stomach is for food,” but God will do away with both of them	In this verse, Paul quotes what some people in the Corinthian church are saying, just like he did in [6:12](../06/12.md). The ULT, by using quotation marks,  indicates that this claim is a quotation. If your readers would misunderstand **Food {is} for the stomach, and the stomach for food** and think that Paul is claiming this, you could clarify that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘Food {is} for the stomach, and the stomach for food,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	6	13	gt0n	figs-ellipsis	τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν…τὸ…σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι	1		In these two sentences, Paul omits **is** multiple times. If your language does not need to state **is** to express the idea, you could omit **is** throughout these two sentences. If your language does need to state **is** to express the idea, you could: (1) include **is** the first time it is needed in each sentence. See the ULT. (2) include **is** every time it is needed. Alternate translation: “Food {is} for the stomach, and the stomach {is} for food … the body {is} not for sexual immorality, but {is} for the Lord, and the Lord {is} for the body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	13	uc1v	translate-unknown	καταργήσει	1	do away with	Here, **will do away with** refers to making something ineffective, useless, or irrelevant. What Paul means is that God will make **food** and **the stomach** unimportant and without function. If your readers would misunderstand **will do away with**, you could use a word or phrase that indicates that a God has acted so that **food** and **the stomach** are no longer important, useful, or effective. Alternate translation: “will render ineffective” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	13	scrh	writing-pronouns	καὶ ταύτην καὶ ταῦτα	1		Here, **this** refers to **stomach**, and **those** refers to **food**, since **food** is plural here. If your readers would misunderstand what **this** and **those** refer to, you could use the names **stomach** and **food** instead. Alternate translation: “both stomach and food” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	6	13	pd10	grammar-connect-words-phrases	δὲ	2		Here, **Now** introduces a development based on what Paul has said about **food** and **the stomach**. While **food** is indeed **for the stomach**, the **body** is not **for sexual immorality**. Paul agrees with the Corinthians about **food** and **the stomach**, but he disagrees that **sexual immorality** and **the body** should be understood in the same way. Instead, **the body** exists **for the Lord**. Paul further explains in the next verse ([6:14](../06/14.md)) that, unlike **food** and **the stomach**, God will not **do away with** the **body**, since we will be resurrected. If **Now** would not introduce a difference between **the stomach** and **the body**, you could use a word or phrase that does introduce such a contrast. Alternate translation: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	6	13	r1co	figs-abstractnouns	τῇ πορνείᾳ	1		If your language does not use an abstract noun for the idea behind **immorality**, you could express the idea by using an adjective such as “immoral.” Alternate translation: “for what is sexually immoral” or “sexually immoral behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	6	13	d9q7	figs-explicit	τῷ Κυρίῳ	1		Here Paul means that the **body** is meant to serve and please **the Lord**. If your readers would misunderstand **for the Lord**, you could include a verbal phrase that indicates that the **body** should serve **the Lord**. Alternate translation: “it is intended to please the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	6	13	zpx9	figs-explicit	ὁ Κύριος τῷ σώματι	1		Here, **the Lord for the body** could express the idea that: (1) the **Lord** works for the human **body** and not just the human “soul” or non-physical part. Alternate translation: “the Lord works for the body” (2) the **Lord** is human now and in a **body**, which would explain why Paul speaks about the resurrection of the **Lord** in the next verse. Alternate translation: “the Lord is in a human body” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	6	14	tayy	grammar-connect-words-phrases	δὲ	1		Here, **Now** introduces one way in which “the Lord is for the body” ([6:13](../06/13.md)). Human bodies are important and are not for sexual immorality because God will raise those who believe to new life, and this includes human bodies. If **Now** would not introduce a further development of the argument in your language, you could use a word or phrase that does function in this way. Alternate translation: “Further,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	6	14	ev9l	figs-idiom	τὸν Κύριον ἤγειρεν, καὶ ἡμᾶς ἐξεγερεῖ	1	raised the Lord	Paul uses the words **raised** and **raise up** to refer to someone who had died coming back to life. If your language does not use these words to describe coming back to life, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “restored the Lord to life and will also restore us to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	6	14	tayy	grammar-connect-words-phrases	δὲ	1		Here, **Now** introduces one way in which “the Lord is for the body” ([6:13](../06/13.md)). Human bodies are important and are not for sexual immorality, because God will raise those who believe to new life, and this includes human bodies. If **Now** would not introduce a further development of the argument in your language, you could use a word or phrase that does function in this way. Alternate translation: “Further,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	6	14	ev9l	figs-idiom	τὸν Κύριον ἤγειρεν, καὶ ἡμᾶς ἐξεγερεῖ	1	raised the Lord	Paul uses the words **raised** and **raise up** 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 could use a comparable idiom or express the idea non-figuratively. Alternate translation: “restored the Lord to life and will also restore us to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	14	jvng		ἤγειρεν…ἐξεγερεῖ	1		Here, **raised** and **raise up** have the same meaning. Paul uses a slightly different word for variety or because he is referring to the future. In your translation, you could use the same word for **raised** and **raise up**. Alternate translation: “raised … will … raise”
 1CO	6	14	wgh4	figs-abstractnouns	διὰ τῆς δυνάμεως αὐτοῦ	1		If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adverb such as “powerfully” or an adjective such as “powerful.” Alternate translation: “by working powerfully” or “by his powerful action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	6	15	gt2x	figs-metaphor	μέλη Χριστοῦ…τὰ μέλη τοῦ Χριστοῦ…πόρνης μέλη	1	Do you not know that your bodies are members of Christ?	Here Paul speaks as if the Corinthians were **members**, which are body parts, that belong to **Christ** or to a **prostitute**. He speaks in this way to indicate how closely joined the Corinthians are to **Christ** or to a **prostitute**. This union is as close as the union between a finger and the body to which it belongs. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	6	15	gt2x	figs-metaphor	μέλη Χριστοῦ…τὰ μέλη τοῦ Χριστοῦ…πόρνης μέλη	1	Do you not know that your bodies are members of Christ?	Here Paul speaks as if the Corinthians were **members**, which are body parts, that belong either to **Christ** or to a **prostitute**. He speaks in this way to indicate how closely joined the Corinthians are either to **Christ** or to a **prostitute**. This union is as close as the union between a finger and the body to which it belongs. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	15	io5p	figs-rquestion	οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν?	1		Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You should know that your bodies are members of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	6	15	agvy	figs-metaphor	ἄρας…τὰ μέλη τοῦ Χριστοῦ	1		Here Paul speaks about **taking away the members of Christ** as if he could remove a body part from **Christ**, like cutting off a finger. He speaks in this way to show how bad it is to remove a person from union with **Christ**. It is as bad as cutting a finger, arm, or leg off a person’s body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “having removed people from union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	6	15	agvy	figs-metaphor	ἄρας…τὰ μέλη τοῦ Χριστοῦ	1		Here Paul speaks about **taking away the members of Christ** as if, like cutting off a finger, he could remove a body part from **Christ**. He speaks in this way to show how bad it is to remove a person from union with **Christ**. It is as bad as cutting off a finger, arm, or leg from a person’s body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “having removed people from union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	15	f4vd	figs-rquestion	ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη?	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “I should never take away the members of Christ and make them members of a prostitute.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	15	h21r	figs-123person	ποιήσω	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	Here Paul speaks in the first person because he is using himself as an example. If your readers would misunderstand why Paul uses the first person here, you could include a word or phrase that clarifies that Paul is treating himself as an example, or you could use a form that would naturally provide an example in your language. Alternate translation: “should I, for example, make them” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	6	15	kmt2	figs-idiom	μὴ γένοιτο	1	May it not be!	Here, **May it never be!** gives Paul’s own response to his question. The phrase is one of the strongest negatives Paul could use. Use a strong word or phrase that answers a question with a no. Alternate translation: “Never!” or “Absolutely not!” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -742,7 +742,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	16	w1am	figs-genericnoun	τῇ πόρνῃ	1	he who is joined to a prostitute becomes one flesh with her	Jesus is speaking of prostitutes in general, not of one particular **prostitute**. If your readers would misunderstand this, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	6	16	up28	figs-ellipsis	ἓν σῶμά ἐστιν	1	he who is joined to a prostitute becomes one flesh with her	Here Paul is pointing out that the **one who is joined** and the **prostitute** make up **one body** together. He is not arguing that the **one who is joined** by himself is **one body**. If your readers would misunderstand this point, you could include some words that Paul implies. Alternate translation: “is one body with her” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	16	fioa	figs-metaphor	ἓν σῶμά ἐστιν	1	he who is joined to a prostitute becomes one flesh with her	Here Paul is speaking as if the **one who is joined** and the **prostitute** together share **one body** when they have sex. He speaks in this way to emphasize the unity that these two people have when they have sex, which is as close as if they had only one body. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “shares all things with her” or “is united to her” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	6	16	m2gm	writing-quotations	γάρ, φησίν,	1	he who is joined to a prostitute becomes one flesh with her	In Paul’s culture, **For it says** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Genesis” (see [Genesis 2:24](gen/02/24.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For the book of Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]])
+1CO	6	16	m2gm	writing-quotations	γάρ, φησίν,	1	he who is joined to a prostitute becomes one flesh with her	In Paul’s culture, **For it says** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Genesis” (see [Genesis 2:24](gen/02/24.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the Old Testament” or “For in the book of Genesis we read” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	6	16	vv2n	figs-quotations	ἔσονται…φησίν, οἱ δύο εἰς σάρκα μίαν	1	he who is joined to a prostitute becomes one flesh with her	If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it says that the two will become as one flesh” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	6	16	ks89	figs-explicit	ἔσονται…οἱ δύο εἰς σάρκα μίαν	1	he who is joined to a prostitute becomes one flesh with her	The passage that Paul quotes here comes from the book of Genesis. The story is about God creating Adam and Eve, the first man and woman. When God brings Eve, the woman, to the man named Adam, the narrative comments that this is why “a man will leave his father and his mother, and he will cling to his wife, and they will become one flesh” ([Genesis 2:24](gen/02/24.md)). Paul quotes the end of this sentence here. If your readers would misunderstand what this quote refers to, you could include a footnote explaining the context. Additionally, you could clarify what the word **two** refers to. Alternate translation: “A man and a woman will become as one flesh” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	6	17	zyjd	figs-metaphor	ὁ…κολλώμενος τῷ Κυρίῳ	1	he who is joined to the Lord becomes one spirit with him	Here, being **joined to the Lord** refers to what Paul elsewhere describes as being “in Christ” or “united to Christ.” Paul uses this specific phrase because he used it in the last verse to refer to union with a “prostitute” (see [6:16](../06/16.md)). If your readers would misunderstand **joined to the Lord**, you could use a comparable metaphor or express the idea non-figuratively. If possible, use the same words you that you used in the last verse for “joined to the prostitute.” Alternate translation: “the one who lives with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -755,30 +755,30 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	18	sc9d	grammar-connect-exceptions	πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει	1	immorality! Every other sin that a person commits is outside the body, but	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using exception language. Alternate translation: “Almost every sin that a man might commit is outside the body, but the one who is sexually immoral sins against his own body” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	6	18	dfck	figs-gendernotations	ἄνθρωπος…τὸ ἴδιον	1	immorality! Every other sin that a person commits is outside the body, but	Although **man** and **his** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **man** and **his**, you could use non-gendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	6	18	jr46	figs-metaphor	ἐκτὸς τοῦ σώματός ἐστιν	1	sin that a person commits	Here Paul speaks as if sins were located **outside the body**. By speaking in this way, he means that most sins do not affect the **body** the way **sexual immorality** does. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “does not directly affect the body” or “is apart from the body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	6	19	i5bt	grammar-connect-words-phrases	ἢ	1	Do you not know … God? … that you are not your own?	The word **Or** introduces an alternate to what Paul speaks about in [6:18](../06/18.md). Some people are indeed “sinning against their bodies.” Paul gives the correct alternative: they should **know** that their bodies are “temple” of the **Holy Spirit**. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	6	19	i5bt	grammar-connect-words-phrases	ἢ	1	Do you not know … God? … that you are not your own?	The word **Or** introduces an alternate to what Paul speaks about in [6:18](../06/18.md). Some people are indeed “sinning against their bodies.” Paul gives the correct alternative: they should **know** that their bodies are the “temple” of the **Holy Spirit**. If your readers would misunderstand **Or**, you could use a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	6	19	qy5j	figs-rquestion	ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν, ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ?	1	Do you not know … God? … that you are not your own?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “You certainly know that your body is a temple of the Holy Spirit in you, whom you have from God.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	19	bb35	grammar-collectivenouns	τὸ σῶμα ὑμῶν	1	your body	The word **body** is a singular noun that refers to multiple “bodies.” Paul makes this clear by using a plural **your**. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of your bodies” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
-1CO	6	19	d2mc	figs-metaphor	ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός	1	temple of the Holy Spirit	Here Paul speaks of the relationship between the believer and the **Holy Spirit** as if the believer were a **temple** and the **Holy Spirit** were the god that dwelled in that temple. In Paul’s culture, deities had specific temples, and they would be specially present to their worshipers in those temples. Paul applies this thinking to believers. Each believer is a **temple**, and the **Holy Spirit** is **in** each believer. This means that the Holy Spirit is specially present with each believer. This is a significant metaphor in the Bible, so if possible, preserve the metaphor or express the idea by using a simile. Alternate translation: “is a temple in which the Holy Spirit dwells” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	6	19	d2mc	figs-metaphor	ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματός	1	temple of the Holy Spirit	Here Paul speaks of the relationship between the believer and the **Holy Spirit** as if the believer were a **temple** and the **Holy Spirit** were the god that dwelled in that temple. In Paul’s culture, deities had specific temples, and they would be specially present to their worshipers in those temples. Paul applies this thinking to believers. Each believer is a **temple**, and the **Holy Spirit** is **in** each believer. This means that the Holy Spirit is specially present with each believer. This is a significant metaphor in the Bible so, if possible, preserve the metaphor or express the idea by using a simile. Alternate translation: “is a temple in which the Holy Spirit dwells” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	19	cg8m		οὗ ἔχετε ἀπὸ Θεοῦ	1	temple of the Holy Spirit	Alternate translation: “whom God has given to you”
-1CO	6	20	vzz8	figs-metaphor	ἠγοράσθητε…τιμῆς	1	For you were bought with a price	Here Paul speaks if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor, so if possible preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	6	20	vzz8	figs-metaphor	ἠγοράσθητε…τιμῆς	1	For you were bought with a price	Here Paul speaks if the Corinthians were slaves whom God had **bought with a price** from someone else. Paul is speaking of what we often call “redemption.” The **price** is Christ’s death on the cross, which “redeems” believers from sin and evil powers. This is an important biblical metaphor so, if possible, preserve the metaphor or express it as an analogy. Alternate translation: “you were bought with a price, which is the Messiah’s death” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	6	20	qv47	figs-activepassive	ἠγοράσθητε…τιμῆς	1	For you were bought with a price	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **bought** rather than the person doing the “buying.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	20	y7fe		ἐν τῷ σώματι ὑμῶν	1	Therefore	Alternate translation: “with your body” or “with what you do with your body”
 1CO	6	20	t65e	translate-textvariants	ἐν τῷ σώματι ὑμῶν	1	Therefore	After **your body**, a few early manuscripts include “and in your spirit, which belong to God.” Most early manuscripts do not include these additional words. If possible, do not include this addition. (See: [[rc://en/ta/man/translate/translate-textvariants]])
-1CO	7	intro	a25m			0		# 1 Corinthians 7 General Notes<br><br>## Structure and Formatting<br><br>4. On abstinence (7:1–40)<br>      * Directions on sex in marriage (7:1–7)<br>      * Directions on marriage and divorce (7:8–16)<br>      * Believers should remain as God called them (7:17–24)<br>      * Benefit of staying as one is, whether single or married (7:25–35)<br>      * Exceptions for engaged Christians and widows (7:36–40)<br><br>## Special Concepts in this Chapter<br><br>### The letter from the Corinthians to Paul<br><br>In [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.<br><br>### Sex and marriage<br><br>Throughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sex should only happen within a marriage. This is clear when he makes lack of sexual self-control a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.<br><br>### Sanctification of unbelieving spouse and children<br><br>In [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God will save. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.<br><br>### Divorce<br><br>In this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://en/tw/dict/bible/other/divorce]])<br><br>### The “virgin”<br><br>In [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.<br><br>### The “coming distress”<br><br>In [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://en/tw/dict/bible/other/trouble]])<br><br>### Calling<br><br>Paul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://en/tw/dict/bible/kt/call]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Euphemisms for having sex<br><br>In the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Redemption<br><br>Just as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or whom God bought the Corinthians from. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves up for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])<br><br>### Those who have … should be as those who do not have …<br><br>In [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. None of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God as a Christian. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.<br><br>### Rhetorical questions<br><br>Paul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.<br><br>### Who speaks, Paul or the Lord?<br><br>Throughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. Therefore, by using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it is advice from anyone. Instead, this whole chapter carries apostolic authority.<br><br>### Father or fiancé in [7:36–38](../07/36.md)?<br><br>In this verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
+1CO	7	intro	a25m			0		# 1 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. On abstinence (7:1–40)\n      * Directions on sex in marriage (7:1–7)\n      * Directions on marriage and divorce (7:8–16)\n      * Believers should remain as God called them (7:17–24)\n      * Benefit of staying as one is, whether single or married (7:25–35)\n      * Exceptions for engaged Christians and widows (7:36–40)\n\n## Special Concepts in this Chapter\n\n### The letter from the Corinthians to Paul\n\nIn [7:1](../07/01.md), Paul says that the Corinthians wrote to him. In fact, the second half of the verse is probably a quote from their letter to Paul. To show this, the ULT puts the quotation inside quotation marks. We do not know what else the letter included about marriage and sex. In the rest of the chapter, though, Paul responds to what they wrote to him.\n\n### Sex and marriage\n\nThroughout this chapter, Paul speaks at length about sex and marriage. While he does not argue this here, he assumes that sexual relations should only take place within a marriage. This is clear when he says that lack of sexual self-control is a good reason to get married in [7:9](../07/09.md). Further, he has four categories of people in mind: those who have never gotten married, those who are engaged to be married, those who are no longer married (whether through divorce or death of a spouse), and those who are currently married. Whether your language has more or fewer categories for marital status, make the distinctions between these four categories as clear as possible.\n\n### Sanctification of unbelieving spouse and children\n\nIn [7:12–16](../07/12.md), Paul addresses Christian men and women who have an unbelieving spouse. He specifically argues that they should stay together unless the unbelieving spouse wishes to leave the marriage. He argues that they should stay together because the unbelieving spouse and the children are “sanctified” by the believing spouse. By “sanctified,” Paul does not mean that the unbelieving spouse and the children are considered to be Christians whom God will save. Rather, “sanctified” identifies the unbelieving spouse and the children as appropriate family for the believing spouse. In other words, having an unbelieving spouse does not make one’s marriage and children improper before God. Instead, God “sanctifies” them. If your language has a way to refer to an improper or unacceptable marriage, you might be able to use those kinds of words here.\n\n### Divorce\n\nIn this passage, Paul uses a number of words and phrases to refer to what we call divorce: “being separated” ([7:10–11](../07/10.md)), “divorce” ([11–13](../07/11.md)), “departing” ([15](../07/15.md)), and “being released” ([27](../07/27.md)). In Paul’s culture, the rules for divorce were different in different places, and some divorces would have been more formal and legal than others. Additionally, in many places both men and women could divorce a spouse, but in a few places only men could divorce their wives. If Paul’s language would be understood in your language, you should try to preserve the different words and phrases he uses. If you need to make his language more consistent, use a word or phrase that refers generally to ending a marriage. (See: [[rc://en/tw/dict/bible/other/divorce]])\n\n### The “virgin”\n\nIn [7:25–38](../07/25.md), Paul refers repeatedly to “virgins.” With this word, he identifies a woman who has never been married. The word does not necessarily mean that the woman has never had any sexual experiences. When Paul identifies the virgin as “his virgin,” he refers either to a woman who is engaged to be married to a man or to a daughter who is under the authority of her father (see the last section in this introduction). In your language, use a word or phrase that refers to a woman who has never been married.\n\n### The “coming distress”\n\nIn [7:26](../07/26.md), Paul speaks of the “coming distress.” This is trouble, persecution, or difficulties that affect the Corinthian church and perhaps all churches. When Paul says that the distress is “coming,” he could mean that it has already begun to happen and will continue to happen. It is more likely, however, that “coming” means that the distress is about to begin. Because of this “distress,” Paul thinks that believers are better off not getting married. It is unclear what Paul thought about the length of this “distress.” Is the “distress” still happening in the present day? It is better not to clarify the answer to this in your translation, since Paul does not give any hints. (See: [[rc://en/tw/dict/bible/other/trouble]])\n\n### Calling\n\nPaul refers consistently to a “calling” and to “being called” in [7:17–24](../07/17.md). Throughout this section, “being called” refers to God’s action to save a person. Paul speaks about a person’s situation when they “were called” as a “calling” in [7:20](../07/20.md), while in other places he specifies what that situation might be: married or unmarried, circumcised or uncircumcised, slave or free. The point Paul wishes to make is that God’s “call” does not require one to change one’s situation. Rather, God’s “call” is for people to serve him in the situation they are in. (See: [[rc://en/tw/dict/bible/kt/call]])\n\n## Important Figures of Speech in this Chapter\n\n### Euphemisms for having sex\n\nIn the first half of this chapter, Paul uses many euphemisms for having sex: “touching a woman” ([7:1](../07/01.md)), “duty” ([3](../07/03.md)), not “depriving each other” ([5](../07/05.md)), and being “together again” ([5](../07/05.md)). In most cases, he speaks in this way to be polite and avoid offending those who would read the letter. When this is true, you can translate Paul’s language with any polite way of referring to having sex in your language. However, the euphemism “duty” in ([7:3](../07/03.md)) particularly emphasizes that married couples are required to have sex. If your language has a euphemism that emphasizes “duty,” you could use it in that verse. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Redemption\n\nJust as in [6:20](../06/20.md), in [7:23](../07/23.md) Paul tells the Corinthians that they have been “bought with a price.” He does not state what the price is or from whom God bought the Corinthians. However, it is clear that Paul is speaking about what we call “redemption” here. Paul thinks of the Corinthians as slaves who are for sale, and God buys them from their previous owner by paying a price. The previous owner can be understood as sin, death, and evil powers, while the price is Jesus the Son dying for believers. You should not include all these implications in your translation, but you should use words that can be interpreted in this way. (See: [[rc://en/tw/dict/bible/kt/redeem]])\n\n### Those who have … should be as those who do not have …\n\nIn [7:29–31](../07/29.md), Paul emphasizes that those who have or do something “should be as those” who do not have or do that thing. He emphasizes this by giving a list of five examples. Paul’s point is that actions or things related to this world should not define who Christians are. He backs this up in [7:31](../07/31.md) by stating that “the present form of this world is passing away.” Therefore, those who weep should act like those who do not weep, and those who are married should act like those who are not married. Neither weeping nor marriage should have an impact on who the Christian is and on what the Christian does. As a Christian, none of these five things, which stand for everything in the “present form of this world,” are significant for one’s relationship to God. If possible, preserve the strong contrasts, which almost sound like contradictions. These strong contrasts are an essential part of Paul’s argument.\n\n### Rhetorical questions\n\nPaul uses rhetorical questions in [7:16](../07/16.md). He asks these questions to involve the Corinthians in his argument and to force them to think about what he is saying. He again uses rhetorical questions in [7:18](../07/18.md), [21](../07/21.md), [27](../07/27.md). He asks these questions for a different reason: to identify those to whom his statements apply. If possible, you should preserve these questions. However, if your language does not use rhetorical questions, see the notes on each question for other translation possibilities. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn much of this chapter, Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders.\n\n### Who speaks, Paul or the Lord?\n\nThroughout this chapter, Paul uses a number of phrases to indicate whose authority lies behind the commands he gives. First, he marks [7:10–11](../07/10.md) as something that the Lord, not him, has spoken. Of course, he himself is speaking, but he is summarizing the Lord’s teaching on divorce. Therefore, “not I, but the Lord” in [7:11](../07/11.md) is Paul’s way of indicating that he is summarizing teaching directly from the Lord. Second, he marks [7:12–16](../07/12.md) as something he commands. By using “I, not the Lord” in [7:12](../07/12.md), he indicates that he gives the commands that follow on his own authority as an apostle. He is not saying that these commands are not as authoritative or important as those in [7:10–11](../07/10.md). Third, Paul introduces [7:25–40](../07/25.md) by stating that again he does “not have a command from the Lord,” but that he gives “an opinion” that God has made “trustworthy.” He concludes the section by stating that he has given his “judgment,” and he has the “Spirit of God” ([7:40](../07/40.md)). This is a slightly weaker claim to authority than he made in [7:12](../07/12.md): these are his “opinion” or “judgment.” However, Paul also claims that God has made him “trustworthy” and given him the Spirit, so these verses should not be taken simply as Paul’s private opinion. Rather, Paul himself already provides exceptions and qualifications in this section because he is less confident. Do not translate what Paul says as if it is advice from anyone. Instead, this whole chapter carries apostolic authority.\n\n### Father or fiancé in [7:36–38](../07/36.md)?\n\nIn these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
 1CO	7	1	y4lx	grammar-connect-words-phrases	δὲ	1	Now	Here, **Now** introduces a new topic in the letter. Paul begins to discuss things that the Corinthians asked him about in a letter. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	1	jq21	figs-explicit	ὧν ἐγράψατε	1	the issues you wrote about	The phrase **what you wrote** implies that the Corinthians had previously written a letter to Paul in which they asked him questions. Paul now begins to answer those questions. If **what you wrote** would not imply that the Corinthians had already written a letter to Paul, you could make this explicit. Alternate translation: “what you wrote to me in your letter” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	1	erl5	figs-explicit	ἐγράψατε, καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι	1	“It is good for a man not to touch a woman.”	Here Paul could be: (1) quoting what the Corinthians said in their letter so that he can respond to it, much like he did in [6:12–13](../06/12.md). Alternate translation: “you wrote: you say, ‘It is good for a man not to touch a woman.’” (2) expressing his own views about men and women. Alternate translation: “you wrote: It is true that it is good for a man not to touch a woman” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	1	inrh		καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι;	1		Alternate translation: “When a man does not touch a woman, that is good”
 1CO	7	1	cm7y	figs-explicit	ἀνθρώπῳ, γυναικὸς	1	for a man	While the words **man** and **woman** could refer specifically to “husband” and “wife,” Paul is quoting a more general statement here that refers to men and women in general. If your readers would misunderstand **man** and **woman**, you could use words that refer more specifically to the sex of the people involved. Alternate translation: “for a male … a female” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	7	1	z9j5	figs-genericnoun	ἀνθρώπῳ, γυναικὸς	1		Here Paul refers to **man** and **woman** in the singular, but he is speaking generically of all any **man** and any **woman**. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “for men … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	7	1	z9j5	figs-genericnoun	ἀνθρώπῳ, γυναικὸς	1		Here Paul refers to **man** and **woman** in the singular, but he is speaking generically of any **man** and any **woman**. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “for men … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	1	mx7w	figs-euphemism	ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι	1	not to touch a woman	Here, **for a man** to **touch a woman** is a euphemism for having sex. This is a general statement about having sex, although Paul primarily speaks about sex within marriage in the verses that follow. The Corinthians used this euphemism in their letter to Paul in order to be polite. If your readers would misunderstand **for a man not to touch a woman**, you could use a similar polite euphemism in your language. Alternate translation: “for a man not to sleep with a woman” (See: [[rc://en/ta/man/translate/figs-euphemism]])
-1CO	7	2	c3uq	grammar-connect-words-phrases	δὲ	1	But because	Here, **But** introduces the qualifications Paul wishes to give for the statement in the previous verse: “{It is} good for a man not to touch a woman.” Paul wishes to give qualifications whether that statement is from the Corinthians or is Paul’s own statement. Use a word or phrase in your culture that introduces qualifications to a claim. Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	7	2	c3uq	grammar-connect-words-phrases	δὲ	1	But because	Here, **But** introduces the qualifications Paul wishes to give for the statement in the previous verse: “{It is} good for a man not to touch a woman.” Paul wishes to give qualifications about whether that statement is from the Corinthians or is Paul’s own statement. Use a word or phrase in your culture that introduces qualifications to a claim. Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	2	fys4	figs-abstractnouns	διὰ…τὰς πορνείας	1	But because of temptations for many immoral acts, each	If your language does not use an abstract noun for the idea behind **immorality**, you could express the idea by using an adjective such as “immoral.” Alternate translation: “because people are immoral” or “because of immoral behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	7	2	ktqd	figs-metonymy	διὰ…τὰς πορνείας	1		Here, **immorality** refers to how people desire to commit **immorality** and do commit **immorality**. Paul does not refer to **immorality** in the abstract. If your readers would misunderstand **immorality**, you could include a word or phrase that refers to “temptation” or “behavior.” Alternate translation: “because of the temptation of immorality” or “because people act immorally” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	7	2	r822	figs-imperative	ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω	1		Here Paul uses two third person imperatives. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the idea by using a word such as “should” or “allow.” Alternate translation: “allow each man to have his own wife, and allow each woman to have her own husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	2	ktqd	figs-metonymy	διὰ…τὰς πορνείας	1		Here, **because of immorality** refers to how people desire to commit **immorality** and do commit **immorality**. Paul does not refer to **immorality** in the abstract. If your readers would misunderstand **immorality**, you could include a word or phrase that refers to “temptation” or “behavior.” Alternate translation: “because of the temptation of immorality” or “because people act immorally” (See: [[rc://en/ta/man/translate/figs-metonymy]])
+1CO	7	2	r822	figs-imperative	ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω	1		Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “allow.” Alternate translation: “each man should have his own wife, and each woman should have her own husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	2	j4wc	figs-idiom	ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω	1		The phrases “to have a wife” and “to have a husband” refer primarily to the ongoing state of being married, which includes continuing to have sex. However, the idiom primarily emphasizes remaining in a state of marriage with one’s current spouse. If your readers would misunderstand “to have a wife or husband,” you could use a comparable idiom or refer directly to staying married. Alternate translation: “let each man continue in marriage with his own wife, and let each woman continue in marriage with her own husband” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	7	3	he0c	figs-genericnoun	τῇ γυναικὶ ὁ ἀνὴρ…ἡ γυνὴ τῷ ἀνδρί	1		Here Paul refers to **the husband** and **the wife** in the singular, but he is speaking generically about any **husband** and **wife**. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each husband … to his wife … each wife … to her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	7	3	xv9s	figs-imperative	ὁ ἀνὴρ…ἀποδιδότω	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “A husband should give” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	3	xv9s	figs-imperative	ὁ ἀνὴρ…ἀποδιδότω	1		Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “A husband should give” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	3	mj8l	figs-euphemism	τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω	1	sexual rights	Here Paul uses **duty** to refer to married couples having sex. He uses this word to be polite and also because he wishes to emphasize that having sex is an obligation for married couples. If your readers would misunderstand **duty**, you could use a comparable euphemism or refer directly to how married couples “should” have sex. Alternate translation: “Let the husband fulfill his sexual obligations to the wife” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	7	3	vhv1	figs-ellipsis	ὁμοίως…καὶ ἡ γυνὴ τῷ ἀνδρί	1	likewise the wife to her husband	Here Paul omits some words that may be required in your language to make a full sentence. You could supply words from the first half of the verse to complete the thought. Alternate translation: “likewise let the wife also give to the husband the duty” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	7	4	px2s	figs-genericnoun	ἡ γυνὴ…ὁ ἀνήρ…ὁ ἀνὴρ…ἡ γυνή	1		Just as in [7:3](../07/03.md), Paul here refers to **the husband** and **the wife** in the singular, but he is speaking generically about any **husband** and **wife**. If your language does not use the singular form to refer to people in general, you could use a form that does refer generically to people in your language. Alternate translation: “each wife … her husband {does} … each husband … his wife {does}” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -788,56 +788,56 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	5	wzeh	grammar-connect-exceptions	μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου	1		If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “You should deprive each other only in one situation: by mutual agreement” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	7	5	cnr5	figs-abstractnouns	ἐκ συμφώνου	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: “when you both agree” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	5	d3cr	figs-idiom	πρὸς καιρὸν	1		Here, **for a season** identifies a short, undefined period of time. The word **season** does not refer to winter or summer. If your readers would misunderstand **for a season**, you could use a word or phrase that refers vaguely to a short time. Alternate translation: “for a short period of time” “for a brief time” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	7	5	gh0e	grammar-connect-logic-goal	ἵνα	1		Here, **so that** introduces the purpose for which the Corinthians can **deprive each other**. In other words, it gives the purpose for the **except** statement. If your readers would misunderstand what **so that** refers back to, you could clarify that it explains why the Corinthians can **deprive each other**. If you use the following alternate translation, you may need to add period before it. Alternate translation: “You may deprive each only so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
-1CO	7	5	uq6x	translate-unknown	σχολάσητε τῇ προσευχῇ	1	so that you may devote yourselves to prayer	Here, **devote yourselves** refers to making time to focus on something specific. Paul argues that the only time to avoid having sex with one’s spouse is so that both one and one’s spouse have extra time to focus on praying to God. If your readers would misunderstand **devote yourselves**, you could use a comparable expression. Alternate translation: “you may make more time for prayer” or “you may spend more time in prayer” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	7	5	nww5	figs-abstractnouns	τῇ προσευχῇ	1		If your language does not use an abstract noun for the idea behind **pray**, you could express the idea by using a verb such as “praying.” Alternate translation: “to praying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	7	5	s1ya	figs-euphemism	ἐπὶ τὸ αὐτὸ ἦτε	1	come together again	Here, **be together again** is a polite way to refer to having sex. If your readers would misunderstand **be together again**, you could use a comparable phrase that politely refers to having sex. Alternate translation: “sleep together” (See: [[rc://en/ta/man/translate/figs-euphemism]])
-1CO	7	5	mdj0	grammar-connect-logic-goal	ἵνα	2		Here, **so that** could introduce the purpose for which: (1) the Corinthians need quickly to **be together again**. It is because Satan will **tempt** them unless they are **together**. If you use the following alternate translation, you may need to add period before it. Alternate translation: “Be together again soon so that” (2) the Corinthians should not **deprive each other**. If you use the following alternate translation, you may need to add period before it. Alternate translation: “The point of not depriving each other is so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
-1CO	7	5	md2z	grammar-connect-logic-result	διὰ	1		Here, **because** could introduce the reason why: (1) **Satan** may **tempt** them. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “which he would do because of” (2) they should soon **be together again**. If you use the following alternate translation, you may need to add period before it. Alternate translation: “You should do this because of” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+1CO	7	5	gh0e	grammar-connect-logic-goal	ἵνα	1		Here, **so that** introduces the purpose for which the Corinthians can **deprive each other**. In other words, it gives the purpose for the **except** statement. If your readers would misunderstand what **so that** refers back to, you could clarify that it explains why the Corinthians can **deprive each other**. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “You may deprive each only so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
+1CO	7	5	uq6x	translate-unknown	σχολάσητε τῇ προσευχῇ	1	so that you may devote yourselves to prayer	Here, **devote yourselves** refers to making time to focus on something specific. Paul argues that the only time to avoid having sex with one’s spouse is so that both spouses have extra time to focus on praying to God. If your readers would misunderstand **devote yourselves**, you could use a comparable expression. Alternate translation: “you may make more time for prayer” or “you may spend more time in prayer” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	7	5	nww5	figs-abstractnouns	τῇ προσευχῇ	1		If your language does not use an abstract noun for the idea behind **prayer**, you could express the idea by using a verb such as “praying.” Alternate translation: “to praying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	7	5	s1ya	figs-euphemism	ἐπὶ τὸ αὐτὸ ἦτε	1	come together again	Here, **be together again** is a polite way to refer to resuming sexual relations. If your readers would misunderstand **be together again**, you could use a comparable phrase that politely refers to having sex. Alternate translation: “sleep together” (See: [[rc://en/ta/man/translate/figs-euphemism]])
+1CO	7	5	mdj0	grammar-connect-logic-goal	ἵνα	2		Here, **so that** could introduce the purpose for which: (1) the Corinthians need quickly to **be together again**. It is because Satan will **tempt** them unless they are **together**. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Be together again soon so that” (2) the Corinthians should not **deprive each other**. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “The point of not depriving each other is so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
+1CO	7	5	md2z	grammar-connect-logic-result	διὰ	1		Here, **because** could introduce the reason why: (1) **Satan** may **tempt** them. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “which he would do because of” (2) they should soon **be together again**. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “You should do this because of” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	7	5	ii8n	figs-abstractnouns	διὰ τὴν ἀκρασίαν ὑμῶν	1	because of your lack of self-control	If your language does not use an abstract noun for the idea behind **self-control**, you could express the idea by using a verbal phrase such as “cannot restrain.” Alternate translation: “because you cannot restrain yourselves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	7	6	wrma	writing-pronouns	τοῦτο	1		Here, **this** could refer to: (1) what Paul has said about the one situation in which they can “deprive each other” in [7:5](../07/05.md). Alternate translation: “this about when you can deprive each other” (2) what Paul has said about how married couples should regularly have sex in [7:2–5](../07/02.md). Alternate translation: “this about being married” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	7	6	wrma	writing-pronouns	τοῦτο	1		Here, **this** could refer to: (1) what Paul has said about the one situation in which they may “deprive each other” in [7:5](../07/05.md). Alternate translation: “this about when you may deprive each other” (2) what Paul has said about how married couples should regularly have sex in [7:2–5](../07/02.md). Alternate translation: “this about being married” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	7	6	hprb	figs-infostructure	κατὰ συνγνώμην, οὐ κατ’ ἐπιταγήν	1		If your language would express the negative statement before the positive, you could reverse the order of these two phrases. Alternate translation: “not as a command but as a concession” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	7	6	ncig	translate-unknown	συνγνώμην	1		Here, **a concession** is something that one allows even though one does not entirely agree with it. Usually, the **concession** is made because one wishes to avoid antagonizing the person one is dealing with. If your readers would misunderstand **concession**, you could express the idea by using a comparable word or phrase. Alternate translation: “a compromise” or “an allowance” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	7	6	zsy3	figs-abstractnouns	κατὰ συνγνώμην, οὐ κατ’ ἐπιταγήν	1		If your language does not use abstract nouns for the ideas behind **concession** and **command**, you could express the idea by using verb such as “concede” and “command.” Alternate translation: “because I concede it, not because I command it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	7	7	b7xz	grammar-connect-words-phrases	δὲ	1		Here, **But** introduces a contrast with everything that Paul has said in [7:1–6](../07/01.md). In those verses, he speaks about how believers should act when they are already married. Now, however, he begins to talk about getting married, and he says that he wishes that people stayed unmarried like he does. The **But** introduces a new stage in the argument that deals with getting married. If your readers would misunderstand **But**, you could use a word or phrase that introduces a new but related topic. Alternate translation: “Now” or “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	7	7	rbe7	figs-explicit	εἶναι ὡς καὶ ἐμαυτόν	1	were as I am	When Paul wrote this letter, he was not married, and as far as we know he was never married. When Paul says that he wishes that all people were **even as myself**, he is referring to how he is unmarried. If your readers would misunderstand **to be even as myself**, you could include the fact that Paul is not married. Alternate translation: “to be unmarried as I am” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	7	6	zsy3	figs-abstractnouns	κατὰ συνγνώμην, οὐ κατ’ ἐπιταγήν	1		If your language does not use abstract nouns for the ideas behind **concession** and **command**, you could express the idea by using a verb such as “concede” and “command.” Alternate translation: “because I concede it, not because I command it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	7	7	b7xz	grammar-connect-words-phrases	δὲ	1		Here, **But** introduces a contrast with everything that Paul has said in [7:1–6](../07/01.md). In those verses, he speaks about how believers should act when they are already married. Now, however, he begins to talk about getting married, and he says that he wishes that people stayed unmarried, like he does. The **But** introduces a new stage in the argument that deals with getting married. If your readers would misunderstand **But**, you could use a word or phrase that introduces a new but related topic. Alternate translation: “Now” or “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	7	7	rbe7	figs-explicit	εἶναι ὡς καὶ ἐμαυτόν	1	were as I am	When Paul wrote this letter, he was not married, and as far as we know, he was never married. When Paul says that he wishes that all people were **even as myself**, he is referring to how he is unmarried. If your readers would misunderstand **to be even as myself**, you could include the fact that Paul is not married. Alternate translation: “to be unmarried as I am” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	7	mlsi	figs-gendernotations	ἀνθρώπους…ἴδιον	1		Although **men** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **men** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “men and women … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	7	7	zima	figs-metaphor	χάρισμα	1		Here Paul speaks about the way of life that God has called each person to live in as if it were a **gift** that each person receives from God. By using **gift**, Paul emphasizes that the person receives the **gift** freely from God and that the **gift** is a good thing. If your readers would misunderstand **gift**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “blessing” or “calling” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	7	7	zima	figs-metaphor	χάρισμα	1		Here Paul speaks about the way of life that God has called each person to live as if it were a **gift** that each person receives from God. By using **gift**, Paul emphasizes that the person receives the **gift** freely from God and that the **gift** is a good thing. If your readers would misunderstand **gift**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “blessing” or “calling” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	7	w9ld	figs-ellipsis	ὁ μὲν οὕτως, ὁ δὲ οὕτως	1	But each one has his own gift from God. One has this kind of gift, and another that kind	Here Paul omits some words that may be necessary in your language to make a complete thought. If your language needs these words, you could include a phrase such as “acts in” or “live in.” Alternate translation: “one indeed acts in this way, and another acts in that way” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	7	8	y6lc	translate-unknown	τοῖς ἀγάμοις	1		Here, **unmarried** could refer to: (1) people who are not currently married, whether they never have been married or are no longer married. Alternate translation: “to those without spouses” (2) men whose wives have died, which pairs well with **widows**. Alternate translation: “to the widowers” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	7	8	n401	figs-nominaladj	τοῖς ἀγάμοις	1		Paul is using the adjective **unmarried** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate **unmarried** with a noun phrase or a relative clause. Alternate translation: “to those who are unmarried” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	7	8	s7s9	translate-unknown	ταῖς χήραις	1		Here, **widows** refers specifically to women whose husbands have died. It does not refer to men whose wives have died. Alternate translation: “to women who are widowed” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	7	8	f43d	grammar-connect-condition-hypothetical	ἐὰν	1		Here Paul uses **if** to introduce a true possibility. He means that people might **remain** as Paul is or they might not. He specifies that it is **good** if they do **remain**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	7	8	r27x	figs-explicit	μείνωσιν ὡς κἀγώ	1	it is good	Just as in [7:7](../07/07.md), Paul again assumes that his readers know that he is unmarried. When Paul says that it is good for **the unmarried** and **the widows** to **remain as I also am**, he is referring to how he is unmarried. If your readers would misunderstand **remain as I also am**, you could include the fact that Paul is not married. Alternate translation: “remain without a spouse as I also am” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	7	8	r27x	figs-explicit	μείνωσιν ὡς κἀγώ	1	it is good	Just as in [7:7](../07/07.md), Paul again assumes that his readers know that he is unmarried. When Paul says that it is good for **the unmarried** and **the widows** to **remain as I also am**, he is referring to how he is unmarried. If your readers would misunderstand **remain as I also am**, you could include the fact that Paul is not married. Alternate translation: “remain without a spouse, as I also am” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	9	o4j5	grammar-connect-condition-hypothetical	εἰ…οὐκ ἐνκρατεύονται, γαμησάτωσαν	1		Here Paul uses **if** to introduce a true possibility. He means that people might **have self-control** or they might not. Here he gives instructions for if they **do not have self-control**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “whoever does not have self-control should marry” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	7	9	bxa2	figs-abstractnouns	οὐκ ἐνκρατεύονται	1		If your language does not use an abstract noun for the idea behind **self-control**, you could express the idea by using an adjective such as “self-controlled” or a verbal phrase such as “control themselves.” Alternate translation: “they are not self-controlled” or “they do not control themselves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	7	9	jy8g	figs-imperative	γαμησάτωσαν	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “let” or “should,” as the ULT does. Alternate translation: “let them marry” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	9	jy8g	figs-imperative	γαμησάτωσαν	1		Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “let” or “should,” as the ULT does. Alternate translation: “let them marry” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	9	ty79	figs-metaphor	πυροῦσθαι	1	to burn with desire	Here, **to burn** is a way to refer to sexual desire. Paul uses **burn** because he represents the desire as hard to fight and as something that consumes a person like fire consumes a building. If your readers would misunderstand this figure of speech, you could express the idea with a comparable metaphor or by including a reference to sexual desire. Alternate translation: “to burn with desire” or “to lust after someone” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	10	gxni	figs-nominaladj	τοῖς…γεγαμηκόσιν	1		Paul is using the adjective **married** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate **married** with a noun phrase or a relative clause. Alternate translation: “to those who are married” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	7	10	zwgk	grammar-connect-logic-contrast	οὐκ ἐγὼ, ἀλλὰ ὁ Κύριος	1		Here Paul clarifies that he is not the authority behind this command. It is **the Lord** who is the authority here. Paul specifically has in mind what **the Lord** said about marriage and divorce while he was on earth (see [Mark 10:5–12](mrk/10/05.md)). If your readers would misunderstand **not I, but the Lord**, you could either identify that it is not Paul “alone” who gives the command, or you could clarify that Paul is referring to what **the Lord** said. Alternate translation: “not I alone, but the Lord also” or “and here I refer to what the Lord said” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	7	10	ywsy	figs-genericnoun	γυναῖκα ἀπὸ ἀνδρὸς	1		Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If your readers would misunderstand **wife** and **husband**, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “each wife … from her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	7	10	hc5p	figs-idiom	ἀπὸ…μὴ χωρισθῆναι	1	should not separate from	Here, **to be separated from** is technical language for ending a marriage before death. The phrase does not distinguish between “separation” and “divorce.” If possible, use a similar general phrase in your language. Alternate translation: “is not to divorce or separate from” or “it not to break up with” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	7	10	hc5p	figs-idiom	ἀπὸ…μὴ χωρισθῆναι	1	should not separate from	Here, **to be separated from** is technical language for ending a marriage before death. The phrase does not distinguish between “separation” and “divorce.” If possible, use a similar general phrase in your language. Alternate translation: “is not to divorce or separate from” or “is not to break up with” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	7	10	h049	figs-activepassive	μὴ χωρισθῆναι	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **wife**, who is **separated**, rather than the person doing the “separating.” If you must state who does the action, Paul implies that the **wife** does it herself. Alternate translation: “is not to separate” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	11	wtbo	figs-infostructure	ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω	1		The ULT puts this clause in parentheses because it is a qualification of what Paul said in [7:11](../07/11.md) and because one can read [7:10–11](../07/10.md) smoothly together without this clause. In this clause, Paul issues commands about what the wife is supposed to do if the divorces her husband despite what Paul has said. Use a form in your language that would indicate a qualification or a parenthesis. Alternate translation: “if she is separated despite what I have said, let her remain unmarried, or let her be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	7	11	wtbo	figs-infostructure	ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω	1		The ULT puts this clause in parentheses because it is a qualification of what Paul said in [7:11](../07/11.md) and because one can read [7:10–11](../07/10.md) smoothly together without this clause. In this clause, Paul issues commands about what the wife is supposed to do if she divorces her husband despite what Paul has said. Use a form in your language that would indicate a qualification or a parenthesis. Alternate translation: “if she is separated despite what I have said, let her remain unmarried, or let her be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	7	11	r5oz	figs-genericnoun	χωρισθῇ…τῷ ἀνδρὶ…ἄνδρα…γυναῖκα	1		Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If your readers would misunderstand **wife** and **husband**, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “one of the wives might be separated … to her husband … each husband … his wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	7	11	pqr9	grammar-connect-condition-hypothetical	ἐὰν δὲ καὶ χωρισθῇ, μενέτω	1		Here Paul uses **even if** to introduce a true possibility. He means that a wife **might be separated** or she might not. He then specifies the result for if **she** is **separated**. If your readers would misunderstand this form, you could express the if statement by introducing it with a word such as “whenever” or with a relative clause. Alternate translation: “but let whichever wife might be separated remain” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	7	11	phpw	figs-activepassive	χωρισθῇ	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is **separated**, rather than the person doing the “separating.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “she separates” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	7	11	pqr9	grammar-connect-condition-hypothetical	ἐὰν δὲ καὶ χωρισθῇ, μενέτω	1		Here Paul uses **even if** to introduce a true possibility. He means that a wife **might be separated**, or she might not. He then specifies the result if **she** is **separated**. If your readers would misunderstand this form, you could express the "if statement" by introducing it with a word such as “whenever” or with a relative clause. Alternate translation: “but let whichever wife might be separated remain” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	7	11	phpw	figs-activepassive	χωρισθῇ	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife” who is **separated**, rather than focusing on the person doing the “separating.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “she separates” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	11	lj79	figs-ellipsis	χωρισθῇ	1		Here Paul omits some words that might be needed in your language to make a complete thought. Paul omits them because he already used them in [7:10](../07/10.md) and he assumes his audience will infer them from there. If you need to include these words, you can insert the words “from her husband.” Alternate translation: “she might be separated from her husband” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	7	11	tvo2	figs-imperative	μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω	1		Here Paul uses two third person imperatives. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the idea by using a word such as “should” or “must.” Alternate translation: “she must remain unmarried, or she must be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
-1CO	7	11	lxf7	figs-activepassive	τῷ ἀνδρὶ καταλλαγήτω	1	be reconciled to her husband	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is **reconciled**, rather than the person doing the “reconciling.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “let her reconcile with the husband” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	7	11	tvo2	figs-imperative	μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω	1		Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the idea by using a word such as “should” or “must.” Alternate translation: “she must remain unmarried, or she must be reconciled to the husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	11	lxf7	figs-activepassive	τῷ ἀνδρὶ καταλλαγήτω	1	be reconciled to her husband	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the “wife,” who is **reconciled**, rather than focusing on the person doing the “reconciling.” If you must state who does the action, Paul implies that the “wife” does it herself. Alternate translation: “let her reconcile with the husband” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	11	k7ju		ἄνδρα γυναῖκα μὴ ἀφιέναι	1		Alternate translation: “a husband should not divorce a wife”
 1CO	7	12	k9yd		τοῖς…λοιποῖς	1	agrees	Here, **the rest** could refer to: (1) people in other situations than those already named, particularly those who are married to an unbelieving spouse. Alternate translation: “to the rest of those who are married” (2) everything else Paul is about to say. Alternate translation: “about other situations”
-1CO	7	12	xn88	grammar-connect-logic-contrast	ἐγώ, οὐχ ὁ Κύριος	1		Here, **I, not the Lord** is the opposite of what Paul said in [7:10](../07/10.md). Paul wishes to clarify that he is the authority behind this command. Of course, **the Lord** made him an apostle and gave him authority, but he wants the Corinthians to know that he is speaking out of that authority here and not referring to what **the Lord** said while he was on earth. If your readers would misunderstand **I, not the Lord**, you could either identify that it is Paul “alone” who gives the command, or you could clarify that **the Lord** did not say anything about this topic. Alternate translation: “I alone” or “on my own authority, since the Lord did not speak about this topic” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	7	12	rrfp	grammar-connect-condition-hypothetical	εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ’ αὐτοῦ, μὴ ἀφιέτω	1		Here Paul uses **if** to introduce a true possibility. He means that a **brother** might have **an unbelieving wife**, and she might agree **to live with him**, or this situation might not happen. He then specifies the result for if this situation does happen. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any brother who has an unbelieving wife who agrees to live with him not divorce” (See: [[rc://en/ta/man/translate/fgrammar-connect-condition-hypothetical]])
+1CO	7	12	xn88	grammar-connect-logic-contrast	ἐγώ, οὐχ ὁ Κύριος	1		Here, **I, not the Lord** is the opposite of what Paul said in [7:10](../07/10.md). Paul wishes to clarify that he is the authority behind this command. Of course, **the Lord** made him an apostle and gave him authority, but he wants the Corinthians to know that he is speaking out of that authority here and not referring to what **the Lord** said while he was on earth. If your readers would misunderstand **I, not the Lord**, you could either identify that it is Paul alone who gives the command, or you could clarify that **the Lord** did not say anything about this topic. Alternate translation: “I alone” or “on my own authority, since the Lord did not speak about this topic” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+1CO	7	12	rrfp	grammar-connect-condition-hypothetical	εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ’ αὐτοῦ, μὴ ἀφιέτω	1		Here Paul uses **if** to introduce a true possibility. He means that a **brother** might have **an unbelieving wife**, and she might agree **to live with him**, or this situation might not happen. He then specifies the result if this situation does happen. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any brother who has an unbelieving wife who agrees to live with him not divorce” (See: [[rc://en/ta/man/translate/fgrammar-connect-condition-hypothetical]])
 1CO	7	12	ae1u	figs-idiom	οἰκεῖν μετ’ αὐτοῦ	1		Here, **to live with him** refers to staying married. If your readers would misunderstand **to live with him**, you could use a comparable idiom that refers to staying married. Alternate translation: “to stay with him” or “to remain married to him” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	7	12	jej3	figs-imperative	μὴ ἀφιέτω αὐτήν	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must not divorce her” (See: [[rc://en/ta/man/translate/figs-imperative]])
-1CO	7	13	gtxx	grammar-connect-condition-hypothetical	γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ’ αὐτῆς, μὴ ἀφιέτω	1		Here Paul uses **if** to introduce a true possibility. He means that a **woman** might have **an unbelieving husband**, and he might agree **to live with her**, or this situation might not happen. He then specifies the result for if this situation does happen. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any woman who has an unbelieving husband who agrees to live with her not divorce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	7	12	jej3	figs-imperative	μὴ ἀφιέτω αὐτήν	1		Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must not divorce her” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	13	gtxx	grammar-connect-condition-hypothetical	γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετ’ αὐτῆς, μὴ ἀφιέτω	1		Here Paul uses **if** to introduce a true possibility. He means that a **woman** might have **an unbelieving husband**, and he might agree **to live with her**, or this situation might not happen. He then specifies the result if this situation does happen. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or by using a relative clause. Alternate translation: “but let any woman who has an unbelieving husband who agrees to live with her not divorce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	7	13	q39l	figs-idiom	οἰκεῖν μετ’ αὐτῆς	1		Here, **to live with her** refers to staying married. If your readers would misunderstand **to live with her**, you could use a comparable idiom that refers to staying married. Alternate translation: “to stay with her” or “to remain married to her” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	7	13	fsbq	figs-imperative	μὴ ἀφιέτω τὸν ἄνδρα	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “she must not divorce the husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	13	fsbq	figs-imperative	μὴ ἀφιέτω τὸν ἄνδρα	1		Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “she must not divorce the husband” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	14	hv30	grammar-connect-logic-result	γὰρ	1		Here, **For** introduces the reason or basis for Paul’s commands in [7:12–13](../07/12.md). When one spouse is not a believer, Paul wants them to stay together, and the reason is that the unbelieving spouse is **sanctified**. If your readers would misunderstand **For**, you could use a word or phrase that introduces the basis for a command. Alternate translation: “You should do this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	7	14	k0qs	figs-genericnoun	ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί…ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ	1		Here Paul is speaking of wives and husbands in general, not just of one **wife** and **husband**. If your readers would misunderstand **wife** and **husband**, you could use a comparable way to refer generically to wives and husbands. Alternate translation: “any unbelieving husband … through his wife … any unbelieving wife … through her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	7	14	l84p	figs-activepassive	ἡγίασται…ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί; καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ	1	For the unbelieving husband is set apart because of his wife	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **sanctified** rather than the person doing the “sanctifying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God sanctifies the unbelieving husband through the wife, and God sanctifies the unbelieving wife through the brother” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	14	b9rb	translate-unknown	ἡγίασται	-1		Here, **sanctified** is a reference to purity. It does not mean that the **unbelieving husband** or **unbelieving wife** is considered to be a believer. Rather, Paul’s point is that believing spouse is not made unclean by the unbelieving spouse. Just the opposite: the marriage is clean and pure because of the believing spouse. If your readers would misunderstand **sanctified**, you could use a word or phrase that identifies an acceptable or pure marriage partner. Alternate translation: “is made clean … is made clean” or “is considered an acceptable spouse … is considered an acceptable spouse” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	7	14	b9rb	translate-unknown	ἡγίασται	-1		Here, **sanctified** is a reference to purity. It does not mean that the **unbelieving husband** or **unbelieving wife** is considered to be a believer. Rather, Paul’s point is that the believing spouse is not made unclean by the unbelieving spouse. Just the opposite: the marriage is clean and pure because of the believing spouse. If your readers would misunderstand **sanctified**, you could use a word or phrase that identifies an acceptable or pure marriage partner. Alternate translation: “is made clean … is made clean” or “is considered an acceptable spouse … is considered an acceptable spouse” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	7	14	i1x4	figs-explicit	τῷ ἀδελφῷ	1	the brother	Here, **the brother** refers to a believing man, in this case the believing husband. If your readers would misunderstand **the brother**, you could clarify that **the brother** is the **unbelieving wife**’s spouse. Alternate translation: “the husband” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	14	x9vy	figs-explicit	ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν	1		Here, **Otherwise** refers to what the situation would be like if what Paul has just said were not true. Paul does not actually think that **your children are unclean**, but that would be true if he was wrong about the unbelieving spouse being **sanctified**. If your readers would misunderstand **Otherwise**, you could use a form that refers to a situation that the author thinks is not true. Alternate translation: “If that were not so, your children would be unclean” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	7	14	iy14	figs-123person	ὑμῶν	1		Here, **your** refers to anyone among the Corinthians who has an unbelieving spouse. Thus, it refers back to **the wife** and **the brother**. If your language would not use **your** in this situation, you could use **their** instead. Alternate translation: “their” (See: [[rc://en/ta/man/translate/figs-123person]])
@@ -847,7 +847,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	15	qjmw	figs-idiom	εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω	1		Here, **departs** refers breaking the marriage, that is, leaving the spouse. The phrase **let him go** refers to allowing the spouse to break the marriage or leave. If these words would not refer to breaking a marriage or getting divorced in your language, you could use a comparable expression. Alternate translation: “if the unbeliever wants a divorce, let him divorce you” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	7	15	t5tf	figs-gendernotations	ὁ ἄπιστος…χωριζέσθω	1		Although **him** is masculine, Paul is using it to refer back to **the unbeliever**, which could refer to either a man or a woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “the unbeliever … let him or her go” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	15	uefj	figs-genericnoun	ὁ ἄπιστος…ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ	1		Here Paul is speaking of unbelievers, brothers, and sisters in general and not of just one **unbeliever**, **brother**, or **sister**. If your readers would misunderstand these words, you could use a comparable way to refer generically to unbelievers, brothers, and sisters. Alternate translation: “one of the unbelievers … the brother or the sister involved” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	7	15	h9qc	figs-imperative	χωριζέσθω	1		Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “allow.” Alternate translation: “allow him to go” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	15	h9qc	figs-imperative	χωριζέσθω	1		Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “allow.” Alternate translation: “allow him to go” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	15	jef4	figs-metaphor	οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ	1	In such cases, the brother or sister is not bound to their vows	Here, **bound** could refer to: (1) the marriage with an unbelieving spouse. Paul is saying that the **brother or the sister** does not need to try to preserve the marriage. They are not **bound** to the unbeliever but can accept the divorce. Alternate translation: “the brother or the sister is not bound to the unbeliever” (2) the rules that Paul laid out for staying with a spouse in [7:10–13](../07/10.md). Paul is saying that **the brother or the sister** does not have to follow those rules about staying with a spouse, and perhaps he is even saying that they can marry someone else. Alternate translation: “the brother or the sister is not bound to remain unmarried” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	15	v76o	figs-explicit	ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ	1	In such cases, the brother or sister is not bound to their vows	Here Paul uses **brother** and **sister** to identify the people involved as believers of both genders. The people he refers to are **brother** and **sister** of the Corinthian believers, not of the **unbeliever**. Rather, **the brother or the sister** is married to the **unbeliever**. If your readers would misunderstand **the brother or the sister**, you could use a word or phrase that refers to believing husbands and wives. Alternate translation: “the believing husband or wife” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	7	15	q6k2	figs-activepassive	οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **not bound** rather than what does the “binding.” If you must state who does the action, Paul implies that “the marriage” does not bind the **brother** or **sister**. Alternate translation: “the brother or the sister is free” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -863,7 +863,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	17	l5lu	figs-infostructure	ἑκάστῳ ὡς ἐμέρισεν ὁ Κύριος, ἕκαστον ὡς κέκληκεν ὁ Θεός, οὕτως περιπατείτω	1	each one	If your language would state the command to **walk** before explaining how to **walk**, you could rearrange these clauses so that they read more naturally. Alternate translation: “let each one walk as the Lord has assigned to each one, as God has called each one” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	7	17	ya76	figs-ellipsis	ὡς ἐμέρισεν ὁ Κύριος	1	each one	Here Paul omits some words that might be needed in your language to make a complete sentence. If necessary, you could include what it is that **the Lord has assigned** by using a word such as “task” or “position.” Alternate translation: “as the Lord has assigned a position” or “as the Lord has assigned a task” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	7	17	hl43	figs-metaphor	περιπατείτω	1	each one	Paul speaks of behavior in life as if it were “walking.” If **let him walk** would not be understood as a description of a person’s way of life in your language, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	7	17	c7b9	figs-imperative	περιπατείτω	1	each one	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must walk” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	17	c7b9	figs-imperative	περιπατείτω	1	each one	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must walk” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	17	o6v2	figs-gendernotations	περιπατείτω	1	each one	Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **he**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “let him or her walk” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	17	iid2		καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι	1	I direct in this way in all the churches	Alternate translation: “This is what I require from all the churches”
 1CO	7	18	zo3j	figs-gendernotations	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	Here Paul is speaking of male circumcision only. Therefore, the masculine words in this verse should be retained in translation if possible. (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -871,11 +871,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	18	gpav	figs-activepassive	τις ἐκλήθη…κέκληταί τις	1	Was anyone called when he was circumcised?	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “Did God call anyone … Did God call anyone” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	18	xt7p	figs-activepassive	περιτετμημένος	1	Was anyone called when he was circumcised?	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **circumcised** rather than the person doing the “circumcising.” If you must state who does the action, you could use an indefinite or vague subject. Alternate translation: “someone having circumcised them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	18	tkn4	translate-unknown	μὴ ἐπισπάσθω	1	Was anyone called when he was circumcised?	To **be uncircumcised** refers to a physical procedure by which one could make one’s penis appear to have a foreskin, even though one had been circumcised. If your language has a word for this procedure, you could use it here. If your language does not have such a word, you could use a phrase that identifies this procedure. Alternate translation: “Let him not hide his circumcision” or “Let him not undo his circumcision” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	7	18	cejz	figs-imperative	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	In this verse, Paul uses two third person imperative. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	18	cejz	figs-imperative	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	In this verse, Paul uses two third-person imperative. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “He must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	18	uwuw	figs-activepassive	μὴ ἐπισπάσθω…μὴ περιτεμνέσθω	1	Was anyone called when he was circumcised?	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **uncircumcised** or **circumcised** rather than the person doing the “uncircumcising” or “circumcising.” If you must state who does the action, you could use an indefinite or vague subject. Alternate translation: “Let someone not uncircumcise him … Let someone not circumcise him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	18	fqv6	figs-rquestion	ἐν ἀκροβυστίᾳ κέκληταί τις? μὴ περιτεμνέσθω	1	Was anyone called in uncircumcision?	Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If anyone was called in uncircumcision, let him not be circumcised.” or “Some of you were called in uncircumcision. If that is you, do not be circumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	7	18	a8g3	figs-abstractnouns	ἐν ἀκροβυστίᾳ	1	Was anyone called in uncircumcision?	If your language does not use an abstract noun for the idea behind **uncircumcision**, you could express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	7	19	oajz	figs-hyperbole	ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν	1	Was anyone called in uncircumcision?	Here Paul says that both **Circumcision** and **uncircumcision** are **nothing**. He does not mean that **Circumcision** and **uncircumcision** do not exist. Rather, the Corinthians would have understand him to mean that **Circumcision** and **uncircumcision** do not have value or importance. If your readers would misunderstand **nothing**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	7	19	oajz	figs-hyperbole	ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν	1	Was anyone called in uncircumcision?	Here Paul says that both **Circumcision** and **uncircumcision** are **nothing**. He does not mean that **Circumcision** and **uncircumcision** do not exist. Rather, the Corinthians would have understood him to mean that **Circumcision** and **uncircumcision** do not have value or importance. If your readers would misunderstand **nothing**, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	7	19	focy	figs-parallelism	ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν	1	Was anyone called in uncircumcision?	Here Paul repeats **is nothing** because this repetition was powerful in his language. If your language does not use repetition in this way, you could combine the two clauses and make the claim sound strong by using some other method. Alternate translation: “Neither circumcision nor uncircumcision is anything”” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	7	19	eku9	figs-abstractnouns	ἡ περιτομὴ…ἡ ἀκροβυστία	1	Was anyone called in uncircumcision?	If your language does not use abstract nouns for the ideas behind **circumcision** and **uncircumcision**, you could express the ideas by using adjectives such as “circumcised” and “uncircumcised.” Alternate translation: “Being circumcised … being uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	19	nc2u	figs-ellipsis	τήρησις ἐντολῶν Θεοῦ	1	Was anyone called in uncircumcision?	Here Paul omits some words that may be necessary in your language to complete the thought. If your language does require more words, you could infer them from the first half of the verse. Alternate translation: “observance of the commandments of God is everything” or “observance of the commandments of God is important” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -885,12 +885,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	20	ssaq		ἐν τῇ κλήσει ᾗ ἐκλήθη	1	General Information:	Alternate translation: “in the calling which God gave to him” or “in his own calling from God”
 1CO	7	20	yy8l	figs-gendernotations	ἐκλήθη…μενέτω	1	General Information:	Here, the words translated **he** and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand **he** and **him**, you could express the idea by using words that do not have gender or you could use both genders. Alternate translation: “he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	20	hsz1	figs-activepassive	ἐκλήθη	1	in the calling … he should remain	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **called** rather than the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	20	s3mh	figs-imperative	μενέτω	1	in the calling … he should remain	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	20	s3mh	figs-imperative	μενέτω	1	in the calling … he should remain	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	20	hrqk	figs-metaphor	ἐν ταύτῃ μενέτω	1	in the calling … he should remain	Here, **remain in** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God **called** them. If your readers would misunderstand **remain in**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life in that” or “let him be content in that” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	21	ag5a	figs-yousingular	ἐκλήθης…σοι…δύνασαι	1	Were you … called you? Do not be … you can become	Here Paul addresses specific individuals within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
 1CO	7	21	nli9	figs-rquestion	δοῦλος ἐκλήθης? μή σοι μελέτω	1	Were you a slave when God called you? Do not be concerned	Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If your readers would misunderstand this question, you could use a different way to identify to whom the command applies. Alternate translation: “If you were called as a slave, let it not be a concern to you.” or “Some of you were called as slaves. If that is you, let it not be a concern to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	7	21	emau	figs-activepassive	ἐκλήθης	1	Were you a slave when God called you? Do not be concerned	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **called**, rather than the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “Did God call you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	21	l8qt	figs-imperative	μή σοι μελέτω	1	Were you a slave when God called you? Do not be concerned	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should,” or you could rephrase the imperative. Alternate translation: “Do not be concerned about it” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	21	l8qt	figs-imperative	μή σοι μελέτω	1	Were you a slave when God called you? Do not be concerned	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should,” or you could rephrase the imperative. Alternate translation: “Do not be concerned about it” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	21	y02l	grammar-connect-condition-hypothetical	εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι	1	Were you a slave when God called you? Do not be concerned	Here Paul uses **if** to introduce a true possibility. He means that a person might be **able to become free**, or that person might not. He then specifies the result for if someone is **able to become free**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “indeed whoever is able to become free should take advantage of it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	7	21	h7e1		χρῆσαι	1	Were you a slave when God called you? Do not be concerned	Alternate translation: “use the opportunity that you have”
 1CO	7	22	mgt6	grammar-connect-logic-result	γὰρ	1	the Lord’s freeman	Here, **For** provides support for the claim that Paul made at the beginning of the previous verse that those who are slaves should not be concerned by that ([7:21](../07/21.md)). If your readers would misunderstand this connection, you could make what **For** supports explicit. Alternate translation: “Do not be concerned about being a slave because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
@@ -907,7 +907,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	24	yrp9		ἐν ᾧ ἐκλήθη	1	Brothers	Alternate translation: “in that which God gave to him” or “in what he received from God”
 1CO	7	24	qu1l	figs-gendernotations	ἐκλήθη, ἀδελφοί…μενέτω	1	Brothers	Although **brothers**, **he**, and **him** are masculine, Paul is using these words to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, **he**, and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “brothers and sisters … he or she was called, let him or her remain” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	7	24	c83e	figs-activepassive	ἐκλήθη	1	was called	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	24	ghrk	figs-imperative	μενέτω	1	was called	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	24	ghrk	figs-imperative	μενέτω	1	was called	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must remain” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	24	wix0	figs-metaphor	ἐν τούτῳ μενέτω παρὰ Θεῷ	1	was called	Here, **remain with God in that** refers to faithfully serving God in a specific situation. In other words, Paul does not want them to try to change their social and economic situation. Instead, they should serve God in the situation in which God called them. If your readers would misunderstand **remain with God in that**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “let him live his life with God in that” or “let him be content serving God in that” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	25	ag3x	grammar-connect-words-phrases	περὶ δὲ	1	Now concerning those who never married, I have no commandment from the Lord	Just as in [7:1](../07/01.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	25	f71a	translate-unknown	ἐπιταγὴν Κυρίου οὐκ ἔχω	1	Now concerning those who never married, I have no commandment from the Lord	Here Paul wishes to clarify that he is speaking out of the authority that he has as an apostle. He is not referring to anything that the Lord said while he was on earth, unlike what Paul did in [7:10](../07/10.md). If your readers would misunderstand **I do not have a command of the Lord**, you could use the language of “authority” or “quotation.” Alternate translation: “I do not quote from the Lord” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -915,7 +915,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	25	vaa4	translate-unknown	γνώμην…δίδωμι	1	I give my opinion	Here, **I give an opinion** identifies that Paul is speaking from his own knowledge and authority. He wants the Corinthians to take this as strong advice, not as a command from God. If your readers would misunderstand **I give an opinion**, you could use a word or phrase that indicates that what Paul says is not as strong as a command. Alternate translation: “I give my own view” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	7	25	iuyv	figs-abstractnouns	γνώμην…δίδωμι	1	I give my opinion	If your language does not use an abstract noun for the idea behind **opinion**, you could express the idea by using a verb such as “think.” Alternate translation: “I say what I think” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	25	qqz7	figs-activepassive	ἠλεημένος ὑπὸ Κυρίου	1	as one who, by the Lord’s mercy, is trustworthy	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who has **received mercy**, rather than the **Lord**, who gives the “mercy.” Alternate translation: “one to whom the Lord has given mercy” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	7	25	lyqi	figs-abstractnouns	ἠλεημένος ὑπὸ Κυρίου	1	as one who, by the Lord’s mercy, is trustworthy	If your language does not use an abstract noun for the idea behind **mercy**, you could express the idea by using a adverb such as “mercifully” or an adjective such as “merciful.” Alternate translation: “having received what the Lord has mercifully done to make me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	7	25	lyqi	figs-abstractnouns	ἠλεημένος ὑπὸ Κυρίου	1	as one who, by the Lord’s mercy, is trustworthy	If your language does not use an abstract noun for the idea behind **mercy**, you could express the idea by using an adverb such as “mercifully” or an adjective such as “merciful.” Alternate translation: “having received what the Lord has mercifully done to make me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	26	zf3o	grammar-connect-words-phrases	οὖν	1	as one who, by the Lord’s mercy, is trustworthy	Here, **Therefore** does not refer back to how Paul has received mercy from God. Rather, **Therefore** introduces the “opinion” that Paul said he was going to “give” ([725](../07/25.md)). If your readers would misunderstand **Therefore**, you could use a word or phrase that introduces a statement that one has already spoken about. Alternate translation: “Here is my opinion:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	7	26	hq08	figs-doublet	τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν	1	as one who, by the Lord’s mercy, is trustworthy	Here Paul repeats **good** because in his language it was a natural way to remind the reader that he had already said **this is good**. If your language would not use repetition in this way, you could use only one **good**. Alternate translation: “that, because of the coming distress, {it is} good” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	7	26	kqxa	figs-infostructure	τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι	1	as one who, by the Lord’s mercy, is trustworthy	Here Paul interrupts his sentence to include the reason why he thinks that this is **good** advice. He does this to emphasize **the coming distress**. If your readers would misunderstand Paul’s structure, you could rearrange the sentence and represent the emphasis on **the coming crisis** in another way. Alternate translation: “that it is good for a man to remain as he is. This is because of the coming distress” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -994,8 +994,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	36	m0hq	writing-pronouns	ὑπέρακμος καὶ οὕτως ὀφείλει γίνεσθαι…ποιείτω	1	his virgin	Here, **it** could refer to: (1) what Paul is about to say, which is **he should do what he wants**. Alternate translation: “is beyond the age of marriage—then this is how it must be: he should do” (2) the necessity of getting married. Alternate translation: “is beyond the age of marriage and it seems necessary to marry—he should do” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	7	36	wfea	writing-pronouns	ὃ θέλει ποιείτω	1	his virgin	Here, **he** could refer to: (1) the fiancé, who wants to get married. Alternate translation: “the fiancé should do what he wants” (2) the father, who wants his daughter to get married. Alternate translation: “the father should do what he wants” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	7	36	pyh7	figs-explicit	ὃ θέλει ποιείτω	1	let them marry	Here, **what he wants** could refer to: (1) how the fiancé wants to get married and have sex. Alternate translation: “he should get married as he wants to” (2) how the father wants his daughter to get married. Alternate translation: “he should give her in marriage as he wants to” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	7	36	ugk2	figs-imperative	ποιείτω	1	let them marry	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “must” or “let.” Alternate translation: “let him do” (See: [[rc://en/ta/man/translate/figs-imperative]])
-1CO	7	36	j6lc	figs-imperative	γαμείτωσαν	1	let them marry	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “can.” Alternate translation: “they can marry” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	36	ugk2	figs-imperative	ποιείτω	1	let them marry	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “let.” Alternate translation: “let him do” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	7	36	j6lc	figs-imperative	γαμείτωσαν	1	let them marry	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “can.” Alternate translation: “they can marry” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	7	36	wdj5	writing-pronouns	γαμείτωσαν	1	let them marry	Here, **them** identifies the man and the woman who are getting married. This fits with both the fiancé interpretation and the father interpretation. Alternate translation: “let the man and the woman marry” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	7	37	ta66			0	But if he is standing firm in his heart	Much like the previous verse ([7:36](../07/36.md)), this verse has two primary interpretations: (1) the fiancé interpretation, which suggests that the verse is about a man who is engaged to marry a woman. In this case, Paul is saying that the man who decides not to marry his fiancée does **well**. (2) the father interpretation, which suggests that the verse is about a father who has a daughter. In this case, Paul is saying that the father who decides to keep his daughter from marrying does **well**. In the notes that follow, I will identify which any choices that specifically match with these two major options. Follow the interpretation that you chose in the last verse.
 1CO	7	37	nm99	figs-metaphor	ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος	1	But if he is standing firm in his heart	Here Paul speaks as if a person’s **heart** were a place in which he or she could “stand firm.” By speaking in this way, Paul means that the person will not change what they have decided in his or her **heart**. It is as if they are standing **firm** in a specific location. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “who settles on a decision” or “firmly decides” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1014,7 +1014,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	7	39	d413	figs-metaphor	δέδεται ἐφ’	1	A wife is bound for as long as her husband lives	Here, **bound** refers to the legal and moral obligation to remain married. This obligation is strong enough that Paul can speak about it as if it were a rope that **bound** the man and the woman together. If your readers would misunderstand **bound**, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “is required to stay with her husband” or “is spoken for” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	39	jhq4	figs-activepassive	γυνὴ δέδεται	1	A wife is bound for as long as her husband lives	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **wife**, who is **bound**, rather than the person doing the “binding.” If you must state who does the action, Paul implies that “God” or the “law” does it. Alternate translation: “A wife must remain married” or “God’s law binds a wife” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	7	39	ms7z	grammar-connect-condition-hypothetical	ἐὰν…κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν	1	for as long as … lives	Here Paul uses **if** to introduce a true possibility. He means that **the husband** might ide, or he might not. He then specifies the result for if **the husband dies**. If your readers would misunderstand this form, you could express the **if** statement by using a relative clause. Alternate translation: “any wife whose husband dies is free” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	7	39	f1dy	grammar-connect-exceptions	ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ	1	whomever she wishes	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an this form. Alternate translation: “she is free to marry whomever she wishes as long as they are in the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
+1CO	7	39	f1dy	grammar-connect-exceptions	ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ	1	whomever she wishes	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using this form. Alternate translation: “she is free to marry whomever she wishes as long as they are in the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	7	39	y6rz	figs-metaphor	ἐν Κυρίῳ	1	whomever she wishes	Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the person as someone who believes in Jesus. Alternate translation: “if they believe in the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	7	40	hwz4	figs-abstractnouns	κατὰ τὴν ἐμὴν γνώμην	1	my judgment	If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Alternate translation: “I judge that” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	7	40	pse4	figs-explicit	οὕτως μείνῃ	1	lives as she is	Here Paul is referring back to wife whose husband had died from the previous verse ([7:39](../07/39.md)). By **remain as she is**, Paul means “remain unmarried after her husband died.” If your readers would misunderstand **remain as she is**, you clarify that the wife from the previous verse is in view. Alternate translation: “she remains unmarried” or “she does not marry again” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1168,12 +1168,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	11	b5g9	figs-exclusive	ἡμεῖς	-1	is it too much for us to reap material things from you?	Here, **we** refers particularly to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	9	11	jpjj	grammar-connect-condition-fact	εἰ	1	is it too much for us to reap material things from you?	Paul is speaking as if **we** “sowing spiritual things” 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 misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	9	11	g1wh	figs-rquestion	μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν?	1	is it too much for us to reap material things from you?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, it is not.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “it is certainly not too much if we will reap material things from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	11	czcs	grammar-connect-condition-hypothetical	εἰ	2	is it too much for us to reap material things from you?	Here Paul uses **if** to introduce a true possibility. He means that **we will reap material things from you** or **we** might not. He specifies the result for if **we** do **reap material things**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “that.” Alternate translation: “that” or “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	9	11	czcs	grammar-connect-condition-hypothetical	εἰ	2	is it too much for us to reap material things from you?	Here Paul uses **if** to introduce a true possibility. He means that **we will reap material things from you**, or **we** might not. He specifies the result for if **we** do **reap material things**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “that.” Alternate translation: “that” or “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	9	12	v333	grammar-connect-condition-fact	εἰ	1	If others exercised this right	Paul is speaking as if **others** “sharing” **the right over you** 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 misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since” or “Given that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	9	12	z3mr	figs-explicit	τῆς ὑμῶν ἐξουσίας μετέχουσιν	1	If others exercised this right	While Paul does not directly state this, the Corinthians would have understood **right** to refer to the **right** to receive financial support. If your readers would not understand **right** in this way, you could express the idea more clearly. Alternate translation: “shared the right to financial support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	12	cr62	figs-abstractnouns	τῆς ὑμῶν ἐξουσίας μετέχουσιν…ἡμεῖς…τῇ ἐξουσίᾳ ταύτῃ	1	If others exercised this right	If your language does not use an abstract noun for the idea behind **right**, you could express the idea by using a verb such as “able to.” If you do so, you may need to express an object, which here is receiving financial support. Alternate translation: “were able to require financial support from you, {are} we … being able to require financial support from you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	12	lld4	figs-rquestion	οὐ μᾶλλον ἡμεῖς?	1	If others exercised this right over you, should we not even more?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, you do.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. Alternate translation: “we certainly do even more.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	9	12	po30	figs-ellipsis	οὐ μᾶλλον ἡμεῖς	1	If others exercised this right over you, should we not even more?	Here Paul omits some words that may be required in your language to make a complete thought. If your language needs theses words, you could supply them from the first half of the sentence. Alternate translation: “{do} we not share the right even more” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	9	12	po30	figs-ellipsis	οὐ μᾶλλον ἡμεῖς	1	If others exercised this right over you, should we not even more?	Here Paul omits some words that may be required in your language to make a complete thought. If your language needs these words, you could supply them from the first half of the sentence. Alternate translation: “{do} we not share the right even more” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	9	12	ybwy	figs-exclusive	ἡμεῖς…ἐχρησάμεθα…στέγομεν…δῶμεν	1		Here, **we** refers to Paul and Barnabas. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	9	12	nr6u	figs-explicit	πάντα στέγομεν	1	others	Here Paul refers to what he and Barnabas had to “endure” because they did not **take advantage** of receiving financial aid from the Corinthians. They had to work to support themselves, and they probably had to go without as much food and supplies as they would have liked. Some of the hardships that Paul and Barnabas endured appear in [4:10–13](../04/10.md). If your readers would misunderstand **endured everything**, you could make what **everything** refers to more explicit. Alternate translation: “we endured serving without financial support” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	9	12	q7vj	figs-idiom	μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ	1	this right	In Paul’s culture, to **give** a **hindrance** means to “hinder” or to “block” something. Paul means that he would rather “endure everything” than hinder **the gospel**. If your readers would misunderstand **give any hindrance**, you could express the idea in a form that is more natural in your language. Alternate translation: “we might not hinder the gospel” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1290,7 +1290,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	4	xut2	figs-explicit	πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα; ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Here Paul refers to two stories that tell how the Israelites drank water that came out of a rock. For these stories, see [Exodus 17:1–7](exo/17/01.md) and [Numbers 20:2–13](num/20/02.md). In both of these stories, the Israelites are thirsty in the desert, and God commands Moses to act (either by speaking or by hitting the rock with a staff) so that water comes out of the rock for the Israelites to drink. If your readers are not familiar with these stories, you could add a footnote that refers to or summarizes the stories. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	4	wina	translate-unknown	πνευματικὸν	1	drank the same spiritual drink … spiritual rock	Here, **spiritual** could indicate: (1) that the **drink** came from God in a supernatural way. Alternate translation: “supernatural” (2) that Paul is indicating that the **drink** should be compared with the wine in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	10	4	op27	translate-unknown	πνευματικῆς	1	drank the same spiritual drink … spiritual rock	Here, **spiritual** could indicate: (1) that God used the **rock** in a supernatural way. Alternate translation: “a supernatural” (2) that Paul is already hinting that the **rock** should be interpreted as more than a rock but as **Christ** (as he does at the end of the verse). Alternate translation: “a divine” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	10	4	hcae	figs-explicit	ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Some early Jewish scholars used the two stories about the water coming from the rock to argue that it was the same rock in both stories. This means that the rock was **following** the Israelites as they journeyed through the desert. Paul seems to refer to this interpretation here. If your readers would misunderstanding **following them**, you could include a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	10	4	hcae	figs-explicit	ἀκολουθούσης πέτρας	1	drank the same spiritual drink … spiritual rock	Some early Jewish scholars used the two stories about the water coming from the rock to argue that it was the same rock in both stories. This means that the rock was **following** the Israelites as they journeyed through the desert. Paul seems to refer to this interpretation here. If your readers would misunderstand **following them**, you could include a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	4	whj4	figs-metaphor	ἡ…πέτρα ἦν ὁ Χριστός	1	that rock was Christ	Here Paul identifies the **rock** as **Christ**. By speaking in this way, he means that the rock was the source of water and life for the Israelites, just as **Christ** is the source of life for all those who believe in him. Paul also probably means that **Christ** was the one who made the water come from the **rock**. If possible, preserve Paul’s metaphor here. If you must express the idea in another, you could state a comparison between how the **rock** provided for the Israelites and how **Christ** provides for all his people. Alternate translation: “they received water from that rock like we receive life from Christ” or “Christ provided for them through the rock, and he provides for us now” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	10	5	lh93		οὐκ…ηὐδόκησεν	1	not well pleased	Alternate translation: “was displeased”
 1CO	10	5	tnu4	figs-activepassive	οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ Θεός	1	most of them	If it would be more natural in your language, you could rearrange this clause so that **them** is the subject and **God** is the object. Alternate translation: “most of them were not pleasing to God” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1328,7 +1328,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	11	wmp1	figs-metaphor	εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν	1	as examples	Here Paul speaks as if **the end of the ages** could **come** on somebody. By speaking as if **the end of the ages** were something that could **come**, Paul expresses the idea that he and the Corinthians are living during **the end of the ages**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “who live during the end of the ages” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	10	11	j3z1	figs-idiom	εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν	1	the end of the ages	Here, **the end of the ages** refers to the last period in the history of the world. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. If your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “to whom the end of the world is coming soon” or “on whom the end times have come” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	10	12	df2p	figs-metaphor	ἑστάναι…μὴ πέσῃ	1	does not fall	Here someone who **stands** is someone who is strong and faithful when following Jesus. People who **fall** are those who fail to faithfully follow Jesus and whom God punishes, just like he punished the Israelites. “Standing” and “falling” represent physically the spiritual state of the person. If your readers would misunderstand **stands** and **fall**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he has firm footing … he might not slip” or “he acts faithfully … he might not fail” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	10	12	hn4j	figs-imperative	βλεπέτω	1	does not fall	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using words such as “should” or “needs to.” Alternate translation: “he needs to be careful that” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	10	12	hn4j	figs-imperative	βλεπέτω	1	does not fall	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using words such as “should” or “needs to.” Alternate translation: “he needs to be careful that” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	10	12	s8yj	figs-gendernotations	ἑστάναι, βλεπέτω μὴ πέσῃ	1	does not fall	Although **he** and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **he** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “he or she stands, let him or her be careful that he or she might not fall” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	10	13	a8vj	grammar-connect-exceptions	πειρασμὸς ὑμᾶς οὐκ εἴληφεν, εἰ μὴ ἀνθρώπινος	1	No temptation has overtaken you that is not common to all humanity	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only temptations that have seized you are those that are common to humanity” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	10	13	hc7q	figs-personification	πειρασμὸς ὑμᾶς οὐκ εἴληφεν	1	He will not let you be tempted beyond your ability	Here, a **temptation** is spoken of figuratively as though it were a person who could “seize” someone. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: [[rc://en/ta/man/translate/figs-personification]])
@@ -1383,7 +1383,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	23	jm4k		οὐ πάντα	-1	not everything is beneficial	Alternate translation: “only some things … only some things”
 1CO	10	23	adry	figs-explicit	συμφέρει…οἰκοδομεῖ	1	not everything is beneficial	Here Paul does not say to whom everything is not **beneficial** and who is the one who is not “built up.” He could be implying that it is: (1) other believers within the Corinthian community. Alternate translation: “{are} beneficial to others … build others up” (2) the person or people who say that **All things {are} lawful**. Alternate translation: “{are} beneficial for you … build you up” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	10	23	ex6z	figs-metaphor	οὐ πάντα οἰκοδομεῖ	1	not everything builds people up	Just as in [8:1](../08/01.md), Paul here speaks as if believers were a building that one could **build up**. With this metaphor, he emphasizes that only some things help believers become stronger and more mature, just like building a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could express the idea non-figuratively or with a comparable metaphor. Alternate translation: “not all things enable believers to grow” or “not all things edify” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	10	24	bpf8	figs-imperative	μηδεὶς…ζητείτω	1	not everything builds people up	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	10	24	bpf8	figs-imperative	μηδεὶς…ζητείτω	1	not everything builds people up	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “No one should seek” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	10	24	i6ek	figs-gendernotations	ἑαυτοῦ	1	not everything builds people up	Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If your readers would misunderstand **his**, you could express the idea by using a word that does not have gender or you could use both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	10	24	mcwj	figs-possession	τὸ ἑαυτοῦ…ἀλλὰ τὸ τοῦ ἑτέρου	1	not everything builds people up	Here Paul speaks of a **good** that belongs to oneself or to another person. By this, he refers to what is **good** for oneself or to **the other person**. If your language does not use the possessive form to express that idea, you could clarify that the **good** is “for” somebody. Alternate translation: “what is good for himself but what is good for the other person” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	10	24	dppr	figs-genericnoun	τοῦ ἑτέρου	1	not everything builds people up	Paul is speaking of other people in general, not of one particular **other person**. If your readers would misunderstand **the other person**, you could use a form that does refer generically to people in your language. Alternate translation: “of every other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -1430,16 +1430,16 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	10	31	zmvv	figs-abstractnouns	εἰς δόξαν Θεοῦ	1	If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?	If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using a verb such as “glorify.” Alternate translation: “to glorify God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	10	32	sj34	figs-abstractnouns	ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε, καὶ Ἕλλησιν, καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ	1	Give no offense to Jews or to Greeks	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.” Alternate translation: “Do not offend either Jews or Greeks or the church of God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	10	32	ag47	figs-explicit	καὶ Ἰουδαίοις…καὶ Ἕλλησιν, καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ	1	Give no offense to Jews or to Greeks	Here the three groups to which Paul refers would include every person in Paul’s context. The **Jews** are those who practice Jewish customs and faith, while **the church of God** refers to everyone who believes in Jesus the Messiah. The word **Greeks** includes everyone else. If your readers would misunderstand these three groups and think that Paul is leaving some people out, you could clarify that Paul includes everyone. Alternate translation: “to anyone, whether Jews or Greeks or the church of God” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	10	33	rjyz	figs-possession	τὸ ἐμαυτοῦ σύμφορον…τὸ τῶν πολλῶν	1	the many	Here Paul speaks of a **benefit** that belongs to him or to **many** others. By this, he refers to what is a **benefit** for himself or for the **many** others. If your language does not use the possessive form to express that idea, you could clarify that the **benefit** is “for” somebody. Alternate translation: “what is a benefit for myself but what is a benefit for the many” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	10	33	rjyz	figs-possession	τὸ ἐμαυτοῦ σύμφορον…τὸ τῶν πολλῶν	1	the many	Here Paul speaks of a **benefit** that belongs to him or to **many** others. By this, he refers to what is a **benefit** for himself or for the **many** others. If your language does not use the possessive form to express that idea, you could clarify that the **benefit** is “for” somebody. Alternate translation: “what is a benefit for me but what is a benefit for the many” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	10	33	k86v	figs-abstractnouns	τὸ ἐμαυτοῦ σύμφορον, ἀλλὰ τὸ τῶν πολλῶν	1	the many	If your language does not use an abstract noun for the idea behind **benefit**, you could express the idea by using a verb such as “benefit.” Alternate translation: “what benefits me but what benefits the many” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	10	33	hd2z	figs-nominaladj	τῶν πολλῶν	1	the many	Paul is using the adjective **many** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of many people” or “of everyone else” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	10	33	qsg4	figs-activepassive	σωθῶσιν	1	the many	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **saved** rather than the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God might save them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	11	intro	abce			0		# 1 Corinthians 11 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br>    * Both freedom and care for others (10:23–11:1)<br>6. On head coverings (11:2–16)<br>    * Heads and honor (11:2–7)<br>    * Order for men and women (11:8–12)<br>    * Argument from nature (11:13–16)<br>7. On the Lord’s Supper (11:17-34)<br>    * The problem at Corinth (11:17–22)<br>    * The tradition from the Lord (11:23–26)<br>    * Proper behavior at the Lord’s Supper (11:27–34)<br><br>Many translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.<br><br>## Special Concepts in this Chapter<br><br>### The head<br><br>Paul refers frequently to “the head” in [11:2–10](../11/02.md). In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in [11:4–5](../11/04.md); see also [11:6–7](../11/06.md); [11:10](../11/10.md)). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see [11:3](../11/03.md)). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in [11:4–5](../11/04.md)). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: [[rc://en/tw/dict/bible/other/head]])<br><br>### Women and men<br><br>Throughout [11:2–16](../11/02.md), Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.”  Further, Paul refers to the story about how God created the first man and the first woman as it is told in [Genesis 2:15–25](gen/02/15.md) (see [11:8–9](../11/08.md)). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br><br>### Head coverings<br><br>Paul’s instructions in [11:2–16](../11/06.md) about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads? <br><br>First (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes. <br><br>Second (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options. <br><br>Third (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.<br><br>The number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/06.md). If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses. <br><br>### “because of the angels”<br><br>In [11:10](../11/10.md), Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See [[rc://en/tw/dict/bible/kt/angel]])<br><br>### The issue with the Lord’s Supper<br><br>In [11:17–34](../11/17.md), Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about. The clearest hints about what the problem is can be found in [11:21](../11/21.md) and [11:33](../11/33.md). From these two verse, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on [11:21](../11/21.md) and [11:33](../11/33.md). (See: [[rc://en/tw/dict/bible/kt/lordssupper]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [11:13–15](../11/13.md) and [22](../11/22.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Head as metaphor<br><br>As noted above, “head” functions figuratively in [11:3–5](../11/03.md). The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or brings honor to. Of course, some or all of these three options could be understand as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the non-figurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on [11:3–5](../11/03.md). (See: [[rc://en/tw/dict/bible/other/head]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Metaphor with bread and cup<br><br>In [11:24–25](../11/25.md), Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another non-figurative way. If you must express them in another way, see the notes on [11:24–25](../11/25.md) for translation possibilities. (See: [[rc://*/tw/dict/bible/kt/body]], [[rc://*/tw/dict/bible/kt/blood]], [[rc://*/tw/dict/bible/other/bread]], and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Legal language<br><br>In [11:27–32](../11/27.md), Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Translating gendered words<br><br>In [11:2–16](../11/02.md), Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: [[rc://en/ta/man/translate/figs-gendernotations]])<br><br>### Are [11:8–9](../11/08.md) a parenthesis?<br><br>Some translations mark [11:8–9](../11/08.md) as an interruption or parenthesis in Paul’s argument. They do this because [11:10](../11/10.md) seems to draw a conclusion from the point made at the end of [11:7](../11/07.md). However, it is also quite possible that [11:10](../11/10.md) draws its conclusion from all of [11:7–9](../11/07.md). Because of that, neither the UST nor the ULT marks [11:8–9](../11/08.md) as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.<br><br>### Different accounts of the Last Supper<br><br>In [11:23–25](../11/23.md), Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in [Luke 22:19–20](luk/22/19.md) and in slightly different form in [Matthew 26:26–29](mat/26/26.md) and [Mark 14:22–25](mrk/14/22.md). You should translate the story as you find it here without making it the same as the other accounts. <br><br>### “First, …”<br><br>In [11:18](../11/18.md), Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In [11:34](../11/34.md), he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that [11:34](../11/34.md) refers to “second” (and so on) instructions.
+1CO	10	33	qsg4	figs-activepassive	σωθῶσιν	1	the many	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **saved** rather than on the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God might save them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
+1CO	11	intro	abce			0		# 1 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n5. On food (8:1–11:1)\n    * Both freedom and care for others (10:23–11:1)\n6. On head coverings (11:2–16)\n    * Heads and honor (11:2–7)\n    * Order for men and women (11:8–12)\n    * Argument from nature (11:13–16)\n7. On the Lord’s Supper (11:17-34)\n    * The problem at Corinth (11:17–22)\n    * The tradition from the Lord (11:23–26)\n    * Proper behavior at the Lord’s Supper (11:27–34)\n\nMany translations include 11:1 as the conclusion of the last section of chapter 10. Consider whether translations your readers are familiar with do this or not.\n\n## Special Concepts in this Chapter\n\n### The head\n\nPaul refers frequently to “the head” in [11:2–10](../11/02.md). In some places, “head” refers to a person’s body part: his or her head (see the first occurrences of “head” in [11:4–5](../11/04.md); see also [11:6–7](../11/06.md); [11:10](../11/10.md)). In other places, “head” is used figuratively to refer to a specific kind of relationship between persons (see [11:3](../11/03.md)). Sometimes, it is not clear which use of “head” Paul intends, and perhaps it could be both (see especially the second occurrences of “head” in [11:4–5](../11/04.md)). See the notes on these verses for translation options in context. For the figurative meaning of “head,” see the section below on “Head as metaphor.” (See: [[rc://en/tw/dict/bible/other/head]])\n\n### Women and men\n\nThroughout [11:2–16](../11/02.md), Paul uses words that could identify “women” and “men” in general or that could more specifically refer to “wives” and “husbands.”  Further, Paul refers to the story about how God created the first man and the first woman as it is told in [Genesis 2:15–25](gen/02/15.md) (see [11:8–9](../11/08.md)). This means that Paul could be speaking about women and men in general, husbands and wives in general, or the first man and first woman whenever he uses the words “man” and “woman.” It is likely that Paul either meant women and men in general in every verse (the ULT models this option), or he had different nuances of the words “woman” and “man” in mind in different verses (the UST models this option). If your language has words that are general enough that they could indicate any of these possible nuances of “woman” and “man,” you could use those words in this chapter. (See: [[rc://en/ta/man/translate/figs-gendernotations]])\n\n### Head coverings\n\nPaul’s instructions in [11:2–16](../11/06.md) about “head coverings” are not clear enough to indicate exactly what the Corinthians were doing or what exactly Paul wants them to do instead. There are multiple issues that are uncertain: (1) what is the “head covering” that Paul speaks about? (2) What does the “head covering” indicate in the Corinthians’ culture? (3) Why would some women uncover their heads? \n\nFirst (1), the “head covering” can be understood in roughly three ways: (a) a cloth that was worn on the top and back of the head, (b) long hair itself (it is unclear how long it would need to be to count as “long”), or (c) a specific hairstyle. The UST generally follows the interpretation that argues that the head covering is a “cloth.” Other options are included in the notes. \n\nSecond (2), the “head covering” could be an indication of (a) proper gender distinctions between men (uncovered) and women (covered), (b) submission to authority (that is, a wife’s submission to her husband), or (c) the honor and respectability of the woman (and men who are related to her). Of course, the “head covering” could indicate several of these options. \n\nThird (3), women in Corinth might have uncovered their heads for several reasons: (a) they thought that the work of Jesus had nullified the importance of gender, so head coverings that indicated gender distinctions were unnecessary; (b) they thought that, in church worship, there was no hierarchy of authority based on gender or marriage, so head coverings that indicated submission to authority were unnecessary; or (c) they considered the whole group of believers to be family, so head coverings that indicated honor and respectability in public were unnecessary. Of course, several of these reasons might be true.\n\nThe number of interpretations and options indicates again how little we know about what Paul is talking about in [11:2–16](../11/06.md). If possible, your translation should allow for all these interpretations since the original text of 1 Corinthians also does. For specific translation options and comments on specific issues, see the notes on the verses. \n\n### “because of the angels”\n\nIn [11:10](../11/10.md), Paul makes his claim that “the woman ought to have authority on the head,” and then he gives a reason: “because of the angels.” However, Paul does not state what about “angels” he has in mind. There are at least three important options for understanding what he could mean. First (1), sometimes the angels are described as those who oversee the order of the world and especially worship. The woman having “authority on the head” would satisfy what the angels require for worship practices. Second (2), sometimes the angels are described as sexually attracted to earthly women. The woman “ought to have authority on the head” to keep the angels from acting or being tempted to act sexually with these women. Third (3), sometimes angels are described as involved in the worship of the community. The woman “ought to have authority on the head” as a sign of respect to them. Paul’s sentence does not specify anything beyond the fact that “the angels” are a reason for the “authority on the head,” so the best translation also expresses “the angels” as the reason without choosing between options. (See [[rc://en/tw/dict/bible/kt/angel]])\n\n### The issue with the Lord’s Supper\n\nIn [11:17–34](../11/17.md), Paul corrects how the Corinthians are practicing the Lord’s Supper. Since the Corinthians would know the problem he is addressing, Paul himself is not very specific about. The clearest hints about what the problem is can be found in [11:21](../11/21.md) and [11:33](../11/33.md). From these two verse, the problem with how the Corinthians are practicing the Lord’s Supper can be understood in primarily three ways. First (1), the people who arrived first began to eat right away without waiting for everyone else to gather. Because of this, they would have too much to eat and drink, and those who arrived later would not get enough. Second (2), some people, especially those who were more wealthy or powerful, would bring or receive special food and more of it than other people. Third (3), some people might not be showing hospitality or offering to share food with others who did not have their own houses or lots of food. If possible, your translation should allow for readers to accept several or all three of these possible understandings. See the notes for specific translation options, especially the notes on [11:21](../11/21.md) and [11:33](../11/33.md). (See: [[rc://en/tw/dict/bible/kt/lordssupper]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [11:13–15](../11/13.md) and [22](../11/22.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])\n\n### Head as metaphor\n\nAs noted above, “head” functions figuratively in [11:3–5](../11/03.md). The two most common understandings are these: (1) “head” is a metaphor for authority, and (2) “head” is a metaphor for source. A third (3) option is to understand “head” as a metaphor for whom one represents or brings honor to. Of course, some or all of these three options could be understood as part of the “head” metaphor. What is clear is that Paul uses “head” at least partly because he wants to connect the figurative use of “head” with the non-figurative use of “head” for the body part. Because of this connection, you should try to express the “head” metaphor with a word that refers to the body part. For specific issues and translation options, see the notes on [11:3–5](../11/03.md). (See: [[rc://en/tw/dict/bible/other/head]] and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Metaphor with bread and cup\n\nIn [11:24–25](../11/25.md), Jesus identifies bread as “my body” and the wine in a cup as “the new covenant in my blood.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another non-figurative way. If you must express them in another way, see the notes on [11:24–25](../11/25.md) for translation possibilities. (See: [[rc://*/tw/dict/bible/kt/body]], [[rc://*/tw/dict/bible/kt/blood]], [[rc://*/tw/dict/bible/other/bread]], and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### Legal language\n\nIn [11:27–32](../11/27.md), Paul uses a number of words that would normally be used in a court of law or in other legal settings. These words include “guilty,” “examine,” “discern,” “judge,” and “condemn.” If possible, use words related to legal settings or courts of law in your translation of these verses. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Translating gendered words\n\nIn [11:2–16](../11/02.md), Paul uses masculine and feminine words to identify when he is addressing men and when he is addressing women. Unlike in most of the previous chapters, then, you should intentionally preserve most of the gendered language in this chapter. The notes will identify any cases of gendered language that could refer to all people. If there is no note, assume that the gendered language is functioning to distinguish between genders. (See: [[rc://en/ta/man/translate/figs-gendernotations]])\n\n### Are [11:8–9](../11/08.md) a parenthesis?\n\nSome translations mark [11:8–9](../11/08.md) as an interruption or parenthesis in Paul’s argument. They do this because [11:10](../11/10.md) seems to draw a conclusion from the point made at the end of [11:7](../11/07.md). However, it is also quite possible that [11:10](../11/10.md) draws its conclusion from all of [11:7–9](../11/07.md). Because of that, neither the UST nor the ULT marks [11:8–9](../11/08.md) as a parenthesis. Consider whether translations your readers are familiar with use parentheses here or not.\n\n### Different accounts of the Last Supper\n\nIn [11:23–25](../11/23.md), Paul recounts the tradition of the Last Supper, which is the last meal Jesus had with his closest disciples before he was arrested and put to death. Paul uses this story to explain how the Corinthians should act at the Lord’s Supper, so he considers the Last Supper the time when Jesus began the practice of what we call the Lord’s Supper. The same story can be found in very similar form in [Luke 22:19–20](luk/22/19.md) and in slightly different form in [Matthew 26:26–29](mat/26/26.md) and [Mark 14:22–25](mrk/14/22.md). You should translate the story as you find it here without making it the same as the other accounts. \n\n### “First, …”\n\nIn [11:18](../11/18.md), Paul uses “first” to introduce his instructions about the Lord’s Supper. However, he never goes on to use “second.” Most likely, he did not think he had enough time or space to cover further commands, which would have been about the Lord’s Supper, related issues of worship, or something else. In [11:34](../11/34.md), he says “Now {about} the remaining things, I will give directions when I come.” Perhaps these “remaining things” included what he planned to introduce with “second” and “third” but never did. Consider whether your readers would be confused by a “first” without a “second.” If so, you could make it clearer that [11:34](../11/34.md) refers to “second” (and so on) instructions.
 1CO	11	1	h5fg		μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ	1	Connecting Statement:	Alternate translation: “Imitate me, just as I also {imitate} Christ”
 1CO	11	2	epnu	grammar-connect-words-phrases	δὲ	1	you remember me in everything	Here, **Now** introduces a whole new section in Paul’s argument. He **Now** begins speaking about proper behavior during worship. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	11	2	ibw5	figs-metonymy	μου	1	you remember me in everything	Here, **me** refers specifically to what Paul teaches and how Paul behaves. If your readers would misunderstand **me**, you could clarify exactly what about **me** Paul has in mind. Alternate translation: “my doctrine and behavior” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	11	2	qsk9	figs-idiom	πάντα	1	you remember me in everything	Here, **all things** refers to anything the Corinthians might do. If your readers would misunderstand **in all things**, you could use a word or phrase that expresses the same idea in your language. Alternate translation: “all the time” or “when you do anything” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	11	2	ttwu	figs-metaphor	τὰς παραδόσεις κατέχετε	1	you remember me in everything	Here Paul speaks as if **the traditions** were something physical that the Corinthians would **hold firmly to**. By using this figure of speech, Paul wishes to emphasize that the Corinthians are believing the traditions and acting in line with them as carefully and consistently as if they were physically holding on to them. If your readers would misunderstanding **hold firmly**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you keep the traditions” or “you follow the traditions” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	11	2	ttwu	figs-metaphor	τὰς παραδόσεις κατέχετε	1	you remember me in everything	Here Paul speaks as if **the traditions** were something physical that the Corinthians would **hold firmly to**. By using this figure of speech, Paul wishes to emphasize that the Corinthians are believing the traditions and acting in line with them as carefully and consistently as if they were physically holding on to them. If your readers would misunderstand **hold firmly**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you keep the traditions” or “you follow the traditions” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	11	2	bwes	figs-abstractnouns	τὰς παραδόσεις	1	you remember me in everything	If your language does not use an abstract noun for the idea behind **traditions**, you could express the idea by using a relative clause with a verb such as “teach” or “learn.” Alternate translation: “to the things you learned from me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	11	2	akeb	figs-metaphor	παρέδωκα ὑμῖν	1	you remember me in everything	Here Paul speaks as if the **traditions** were a physical object that he **delivered** to the Corinthians. By speaking in this way, he emphasizes that he truly taught them **the traditions**, and they now know these **traditions** as well as if they held them in their hands. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I instructed you” or “I told them to you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	11	3	k5um	grammar-connect-words-phrases	δὲ	1	Now I want	Here, **Now** could instroduce: (1) a new topic or a new focus on a specific issue. Alternate translation: “Particularly,” (2) a contrast with [11:2](../11/02.md), which would imply that here the Corinthians are not “holding firmly to the traditions.” Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -1462,12 +1462,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	5	e1pz	figs-activepassive	τῇ ἐξυρημένῃ	1	as if her head were shaved	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **shaved** rather than the person doing the “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “as someone shaving her head” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	11	6	wamj	grammar-connect-condition-hypothetical	εἰ	1	If it is disgraceful for a woman	Here Paul uses **if** to introduce a true possibility. He means that **a woman** might **cover her head**, or she might not. He specifies the result for if the **woman does not cover her head**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	11	6	lac8	figs-explicit	οὐ κατακαλύπτεται…κατακαλυπτέσθω	1	If it is disgraceful for a woman	Just as in [11:5](../11/05.md), **not** “covering” the **head** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “does not wear a cloth on her head … let her wear a cloth on her head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “loosens her hair … let her bind up her hair” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	11	6	ahln	figs-imperative	καὶ κειράσθω	1	If it is disgraceful for a woman	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “needs to.” Alternate translation: “her hair also needs to be cut off” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	11	6	ahln	figs-imperative	καὶ κειράσθω	1	If it is disgraceful for a woman	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “needs to.” Alternate translation: “her hair also needs to be cut off” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	11	6	i9ou	figs-activepassive	καὶ κειράσθω	1	If it is disgraceful for a woman	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair**, which is **cut off**, rather than the person doing the “cutting.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “let a person cut her hair off also” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	11	6	s4r5	grammar-connect-condition-fact	εἰ	2	If it is disgraceful for a woman	Paul is speaking as if this 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 can translate his words as an affirmative statement. Alternate translation: “because {it is}” or “since {it is}” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	11	6	lqlu	figs-doublet	τὸ κείρασθαι ἢ ξυρᾶσθαι	1	If it is disgraceful for a woman	Here, **to have her hair cut off** refers to how **hair** is trimmed or cut much shorter. The phrase **to be shaved** refers to how **hair** can be cut so short that it is no longer visible. If your language has separate words for these two actions, you can use them here. If your language has only one word for cutting **hair** short, you could use just one word here. Alternate translation: “to have her hair cut short” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	11	6	pflq	figs-activepassive	τὸ κείρασθαι ἢ ξυρᾶσθαι	1	If it is disgraceful for a woman	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair** that is **cut off** or **shaved** rather than the person doing the “cutting” or “shaving.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “to have someone cut her hair off or to shave her” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	11	6	od1s	figs-imperative	κατακαλυπτέσθω	1	If it is disgraceful for a woman	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “needs to.” Alternate translation: “she needs to cover her head” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	11	6	od1s	figs-imperative	κατακαλυπτέσθω	1	If it is disgraceful for a woman	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “needs to.” Alternate translation: “she needs to cover her head” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	11	7	endt	grammar-connect-words-phrases	γὰρ	1	should not have his head covered	Here, **For** introduces further reasons why what Paul has argued about “covering heads” is true. If your readers would misunderstand **For**, you could leave it untranslated or use a word or phrase that introduces further reasons. Alternate translation: “Here are more reasons:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	11	7	cycr		οὐκ ὀφείλει	1	should not have his head covered	This could indicate that the **man**: (1) should not **cover his head**. Alternate translation: “must not” (2) is not required to **cover his head**, but he can do what he wants to do. Alternate translation: “is under no obligation”
 1CO	11	7	aa4r	figs-explicit	κατακαλύπτεσθαι τὴν κεφαλήν	1	should not have his head covered	Here, **to cover his head** refers to using a piece of clothing that would be worn on the top and back of the head. The phrase does not refer to hair or to some piece of clothing that obscures the face. Paul does not clarify, however, what kind of clothing this might be. If possible, use a general phrase that could refer to clothing. Alternate translation: “have a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -1497,7 +1497,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	12	fd3u	figs-explicit	ὥσπερ…ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός	1	all things come from God	Here, **even as the woman {is} from the man** refers back to the story about how God made the first woman, Eve, from a rib he took from the first man, Adam. Paul has already referred to this story in [11:8](../11/08.md). Paul then compares this with how **the man {is} through the woman**. This clause refers to how women give birth to men. If your readers would misunderstand what these two clauses refer to, you could state it more explicitly. Alternate translation: “even as the first woman came from the first man, so also men are born from women” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	12	i8qu		τὰ…πάντα ἐκ τοῦ Θεοῦ	1	all things come from God	Alternate translation: “God created all things”
 1CO	11	13	hp13	figs-rquestion	ἐν ὑμῖν αὐτοῖς κρίνατε: πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον, τῷ Θεῷ προσεύχεσθαι?	1	Is it proper for a woman to pray to God with her head uncovered?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, it is not.” If your readers would misunderstand this question, you could express the idea with a strong negation. If you do, you may need to include a phrase such as “and you will find” after **Judge for your own selves**, which by itself introduces a question and not a statement. Alternate translation: “Judge for your own selves, and you will find that it is not proper for a woman to pray to God uncovered.” or “Judge for your own selves whether it is proper for a woman to pray to God uncovered.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	11	13	eex3	translate-unknown	πρέπον	1	Judge for yourselves	Here, **proper** identifies behavior that most people in a culture would agree is “appropriate” or “right” for a certain people or situations. Use a word or phrase that identifies what is “appropriate” or “right” for someone or at sometime. Alternate translation: “right for” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	11	13	eex3	translate-unknown	πρέπον	1	Judge for yourselves	Here, **proper** identifies behavior that most people in a culture would agree is “appropriate” or “right” for a certain people or situations. Use a word or phrase that identifies what is “appropriate” or “right” for someone or at some time. Alternate translation: “right for” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	11	13	ylgd	translate-unknown	ἀκατακάλυπτον	1	Judge for yourselves	Just as in [11:5](../11/05.md), **uncovered** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. Alternate translation: “without a cloth on the head” (2) not putting the hair up in a traditional hairstyle but instead letting it flow freely. Alternate translation: “with her hair unbound” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	14	v5b5	figs-rquestion	οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν;	1	Does not even nature itself teach you … for him?	This is the first part of a rhetorical question that continues into the next verse. Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, it does.” If your readers would misunderstand this question, you could express the idea with a strong affirmation. If you use the following alternate translation, you will need to translate the beginning of the next verse as a separate affirmation. Alternate translation: “Even nature itself teaches you that if a man might have long hair, it is a disgrace for him.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	11	14	gyw9	figs-personification	οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς	1	Does not even nature itself teach you … for him?	Here, **nature** is spoken of figuratively as though it were a person who could **teach** someone. Paul speaks in this way to emphasize what the Corinthians should learn from **nature**. If this might be confusing for your readers, you could express this meaning in a non-figurative way. Alternate translation: “Does not even nature itself show you” or “Do you not understand from nature itself” (See: [[rc://en/ta/man/translate/figs-personification]])
@@ -1581,7 +1581,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	27	d7ad	figs-metonymy	τὸ ποτήριον	1	eats the bread or drinks the cup of the Lord	Here the Corinthians would have understood **cup** to refer to the drink inside the **cup**, which in Paul’s culture would have been wine. If your readers would misunderstand **cup**, you could more explicitly refer to what would be in the **cup**. Alternate translation: “what is in the cup” or “the wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	11	27	z6en	figs-explicit	ἀναξίως	1	eats the bread or drinks the cup of the Lord	Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If your readers would misunderstand **in an unworthy manner**, you could use a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	27	d51p	figs-idiom	ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου	1	eats the bread or drinks the cup of the Lord	Here, **guilty of** could introduce: (1) what the person is **guilty of** doing. Here, that could be “profaning” or “dishonoring” the **body and the blood of the Lord**, or it could be participating in killing **the Lord**, which his **body** and **blood** signifies. Alternate translation: “guilty of dishonoring the body and the blood of the Lord” or “guilty of spilling the Lord’s blood and piercing his body” (2) whom the person has wronged. Here, that would be **the Lord** himself, particularly as he offered his **body** and **blood**. Alternate translation: “guilty of sinning against the Lord in his body and blood” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	11	28	mwzr	figs-imperative	δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω.	1	examine	In this verse, Paul uses three third person imperatives. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	11	28	mwzr	figs-imperative	δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω.	1	examine	In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	11	28	nhx7	figs-gendernotations	ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω	1	examine	Here, **man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter what their gender might be. If your readers would misunderstand these words, you could express the idea by using word that do not have gender or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	11	28	ih78	figs-infostructure	οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω	1	examine	Here, **in this way** introduces both **let him eat** and **let him drink**. If your readers would misunderstand and think that **let him drink** is a separate command, you could combine the two statements more closely, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	11	28	hzac	figs-idiom	ἐκ τοῦ ἄρτου ἐσθιέτω	1	examine	Here, to **eat from** something means to **eat** some of that thing. If your readers would misunderstand **eat from**, you could use a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -1604,7 +1604,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	33	nky5	figs-explicit	ἀλλήλους ἐκδέχεσθε	1	wait for one another	Here you should follow the interpretation of “each one takes his own supper first” that you chose in [11:21](../11/21.md). To **wait for one another** could be a command to: (1) avoid receiving food before others. This could prohibit people from receiving food that was specially prepared for them ahead of time in proportion to their social status. Or, it could prohibit the people who were served first from eating more than their fair share and using up all the food before others were served. Alternate translation: “eat the same food as everyone else” or “wait to eat until everyone has been served” (2) show hospitality to other believers by not devouring their own food and instead sharing with others. Alternate translation: “show hospitality to one another” or “share with one another” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	34	zowl	grammar-connect-condition-hypothetical	εἴ	1	let him eat at home	Here Paul uses **if** to introduce a true possibility. He means that someone might be **hungry**, or someone might not. He specifies the result for **if anyone is hungry**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	11	34	aw3r	figs-explicit	εἴ τις πεινᾷ	1	let him eat at home	Here, being **hungry** indicates one of the reasons why the Corinthians are acting improperly during the Lord’s Supper. They could be **hungry** enough that they are not waiting for everyone to receive food, or they could be **hungry** for specific kinds of food that were prepared specially for them and not for others. Make sure your translation matches how you translated [11:21](../11/21.md) and [33](../11/33.md). Alternate translation: “If anyone is so hungry that they cannot wait” or “If anyone desires specially prepared food” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	11	34	v2uh	figs-imperative	ἐν οἴκῳ ἐσθιέτω	1	let him eat at home	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	11	34	v2uh	figs-imperative	ἐν οἴκῳ ἐσθιέτω	1	let him eat at home	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “must” or “should.” Alternate translation: “he must eat at home” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	11	34	jjqd	figs-gendernotations	ἐσθιέτω	1	let him eat at home	Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	11	34	x1l8	grammar-connect-logic-result	εἰς κρίμα	1	not be for judgment	Here, **for judgment** indicates what will happen if the Corinthians do not obey Paul’s instruction to **eat at home**. It does not indicate why the Corinthians are “coming together.” If your readers would misunderstand **for judgment**, you could use a word or phrase that more clearly introduces a result. Alternate translation: “with judgment as the result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	11	34	ti9q	figs-abstractnouns	εἰς κρίμα	1	not be for judgment	If your language does not use an abstract noun for the idea behind **judgment**, you could express the idea by using a verb such as “judge.” Paul implies that “God” is the one who is doing the “judging.” Alternate translation: “with the result that God judges you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1727,7 +1727,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	24	qe2n	figs-ellipsis	οὐ χρείαν ἔχει	1	our unpresentable members	Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (see [12:23](../12/23.md)). If your readers would misunderstand **do not have need** without further explanation, you could refer back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	12	24	ik7r	figs-metaphor	συνεκέρασεν τὸ σῶμα	1	our unpresentable members	Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If your readers would misunderstand **combined the body together**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	12	24	mqcu	figs-genericnoun	τὸ σῶμα	1	our unpresentable members	Here Paul is speaking of “bodies” in general, not of one particular **body**. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	12	24	gg2h	figs-explicit	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	our unpresentable members	Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understand this clause to mean that God is the one who created the body so that what Paul has already stated in [21:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	12	24	gg2h	figs-explicit	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	our unpresentable members	Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body so that what Paul has already stated in [21:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If your readers would misunderstand this implication, you could express the idea more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	12	24	sbnd	figs-abstractnouns	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	our unpresentable members	If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using a verb such as “honor” or an adjective such as “honorable.” Alternate translation: “honoring more what is honored less” or “making honorable what is less honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	12	25	uvnk	figs-litotes	μὴ…σχίσμα…ἀλλὰ	1	there may be no division within the body, but	Here Paul 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 this is confusing in your language, you can express the meaning positively. If you do, you will need to express the contrast between the two halves of this verse as a connection. Alternate translation: “complete unity … and that” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	12	25	zvsl	figs-abstractnouns	μὴ ᾖ σχίσμα ἐν τῷ σώματι	1	there may be no division within the body, but	If your language does not use an abstract noun for the idea behind **division**, you could express the idea by using a verb such as “divide” or “split.” Alternate translation: “the body may not divide itself” or “the body may not become divided” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1753,10 +1753,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	30	p919	figs-rquestion	μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων? μὴ πάντες γλώσσαις λαλοῦσιν? μὴ πάντες διερμηνεύουσιν?	1	Do all of them have gifts of healing?	Paul does not ask these questions because he is looking for information. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “no, they do not.” If your readers would misunderstand these questions, you could express the ideas as strong negations. Alternate translation: “Not all have gifts of healing. Not all speak in tongues. Not all interpret.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	12	30	x1ha	figs-metonymy	γλώσσαις	1	Do all of them have gifts of healing?	Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	12	30	ab9e	figs-explicit	διερμηνεύουσιν	1	interpret	Here Paul is speaking about the same “gift” that he mentioned in [12:10](../12/10.md) as “the interpretation of tongues.” He does not mention what the person “interprets” here because he knows that the Corinthians will infer that he is speaking about the **tongues** in the previous question. If your readers would not infer what the person “interprets,” you could state it explicitly. Alternate translation: “interpret tongues, do they” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	12	31	vb1m	figs-imperative	ζηλοῦτε	1	earnestly desire the greater gifts.	Here, **earnestly desire** could be: (1) an command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	12	31	vb1m	figs-imperative	ζηλοῦτε	1	earnestly desire the greater gifts.	Here, **earnestly desire** could be: (1) a command from Paul. Alternate translation: “you should earnestly desire” (2) a statement about what the Corinthians are doing. Alternate translation: “you are earnestly desiring” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	12	31	jjly	figs-irony	τὰ χαρίσματα τὰ μείζονα	1	earnestly desire the greater gifts.	Here, **greater** could indicate: (1) what Paul thinks are **greater gifts**, which would be the ones that most benefit other believers. Alternate translation: “the gifts that are greater” or “the gifts that help others” (2) what the Corinthians think are the **greater gifts**, which Paul may disagree with. The Corinthians would probably include speaking in tongues as a **greater gift**. If you choose this option, you will need to express **earnestly desire** as a statement, not as an imperative. Alternate translation: “what you think are greater gifts” (See: [[rc://en/ta/man/translate/figs-irony]])
 1CO	12	31	r4hl	figs-pastforfuture	ὑμῖν δείκνυμι	1	earnestly desire the greater gifts.	Here Paul introduces what he will tell the Corinthians in the next chapter. Use a natural verb tense in your language for referring to what a person is about to say. Alternate translation: “I am going to show you” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br>      * The necessity of love (13:1–3)<br>      * The characteristics of love (13:4–7)<br>      * The enduring nature of love (13:8–13)<br><br>## Special Concepts in this Chapter<br><br>### Love<br><br>Paul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Hypothetical situations<br><br>In [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### Personification<br><br>In [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Child analogy<br><br>In [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Non-exhaustive lists<br><br>In [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.<br><br>### First person singular and plural<br><br>In [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first person singular and first person plural to be confusing, you could use the first person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	13	intro	abcg			0		# 1 Corinthians 13 General Notes\n\n## Structure and Formatting\n\n8. On spiritual gifts (12:1–14:40)\n      * The necessity of love (13:1–3)\n      * The characteristics of love (13:4–7)\n      * The enduring nature of love (13:8–13)\n\n## Special Concepts in this Chapter\n\n### Love\n\nPaul’s main topic in this chapter is love. He speaks about how important it is, what it is like, and how it will endure forever. Much of the time, it seems that he is emphasizing love for other people. However, he likely also has love for God in mind. See the notes for ways to translate the abstract noun “love” if your language does not use an abstract noun for this idea. (See: [[rc://en/tw/dict/bible/kt/love]])\n\n## Important Figures of Speech in this Chapter\n\n### Hypothetical situations\n\nIn [13:1–3](../13/01.md), Paul provides three hypothetical situations. He uses these situations to show how essential love is: no matter what other great things a person can do, they must have love. He uses himself as the character in the situations to avoid making someone else an example of a person who does not have love. Consider natural ways to speak about hypothetical situations in your language. If your readers would be confused when Paul uses “I” in the hypothetical situations, you could use a generic reference to a “person” or “someone” instead. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Personification\n\nIn [13:4–8a](../13/04.md), Paul speaks about love as if it were a person who could do things. He speaks in this way because it makes the abstract idea of “love” easier to think about. If your readers would be confused when Paul speaks about love as a person, you could express the idea in another way. See the notes on those verses for translation options. (See: [[rc://en/ta/man/translate/figs-personification]])\n\n### Child analogy\n\nIn [13:11](../13/11.md), Paul again uses himself as an example. This time he speaks about what he did as a child and what he does as an adult. He speaks in this way to illustrate how some things are appropriate for specific times. For example, speaking like a child is appropriate when one is a child, but it is not appropriate when one is an adult. Paul wishes the Corinthians to apply this reasoning to spiritual gifts and to love. Spiritual gifts are appropriate until Jesus comes back, but then they will no longer be appropriate. On the other hand, love is always appropriate. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Non-exhaustive lists\n\nIn [13:4–8a](../13/04.md), Paul provides a list of love’s characteristics. While he mentions many things, he does not intend the list to completely define every characteristic of love. Instead, he wishes to show the Corinthians what love is like. Make sure that your translation does not imply that the characteristics that Paul lists are the only characteristics that love has.\n\n### First-person singular and plural\n\nIn [13:1–3](../13/01.md), [11](../13/11.md), [12b](../13/12.md), Paul speaks of himself in the first-person singular. In [13:9](../13/09.md), [12a](../13/12.md), Paul includes the Corinthians and other believers with himself by using the first-person plural. However, the alternation between singular and plural, especially in [13:11–12](../13/11.md), shows that Paul is not drawing any distinctions between his own experiences and those of other believers. Rather, Paul uses himself as an example, but he also wishes to speak about believers in general. If your readers would find switching between first-person singular and first-person plural to be confusing, you could use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	13	1	n8lm	figs-hypo	ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω	1	Connecting Statement:	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **speak with tongues of men and of angels** but also that he did **not have love**. He uses himself in this hypothetical situation so that he does not offend the Corinthians by using them as an example of people without **love**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose that I could speak with the tongues of men and of angels, but also suppose that I did not have love.” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	13	1	cm2n	figs-metonymy	ταῖς γλώσσαις	1	the tongues of … angels	Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If your readers would misunderstand that **tongues** is a way of speaking about “languages,” you could use a comparable term or express the idea non-figuratively. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	13	1	axzw	translate-unknown	ταῖς γλώσσαις τῶν ἀνθρώπων…καὶ τῶν ἀγγέλων	1	the tongues of … angels	Here Paul refers to two specific categories of **tongues**: those **of men** and those **of angels**. He does not mean that these are the only kinds of **tongues** that exist, but he does think that these two kinds do exist. If your readers would misunderstand **tongues of men and of angels**, you could use a normal way to refer to various human languages and then also modify it so that you can use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1815,7 +1815,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	13	12	xx1g	figs-ellipsis	τότε δὲ πρόσωπον	1	but then face to face	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**we see**). If your language does need these words, you can supply them from that clause, but in the future tense. Alternate translation: “but then, we will see face” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	13	12	tjq9	figs-idiom	τότε δὲ πρόσωπον πρὸς πρόσωπον	1		Here, **face to face** identifies an action or situation as something that takes place in person. In other words, a person can actually see the other person’s **face**. If your readers would misunderstand **face to face**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “but then, eye to eye” or “but then, in God’s direct presence” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	12	x54w	figs-explicit	τότε	-1		Here, **then** refers to the time when Jesus comes back and what happens after that. If your readers would misunderstand what **then** refers to, you could state it explicitly. Alternate translation: “then, when Jesus returns, … then, when Jesus returns,” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	13	12	mgd5	writing-pronouns	ἄρτι γινώσκω ἐκ μέρους; τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην	1		Here Paul switches from first person plural to first person singular. Since he is using himself as an example for every believer, there is no special meaning behind the switch. Rather, Paul changes from plural to singular because it was good style in his culture. If your readers would misunderstand the change from plural to singular, you could express this verse in first person plural as well, or you could include words that clarify that Paul is using himself as an example. Alternate translation: “Now I, for example, know in part, but then I will know fully, just as I also have been fully known” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	13	12	mgd5	writing-pronouns	ἄρτι γινώσκω ἐκ μέρους; τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην	1		Here Paul switches from first-person plural to first-person singular. Since he is using himself as an example for every believer, there is no special meaning behind the switch. Rather, Paul changes from plural to singular because it was good style in his culture. If your readers would misunderstand the change from plural to singular, you could express this verse in first-person plural as well, or you could include words that clarify that Paul is using himself as an example. Alternate translation: “Now I, for example, know in part, but then I will know fully, just as I also have been fully known” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	13	12	qp7g	figs-explicit	γινώσκω…ἐπιγνώσομαι	1	I will know fully	Again, Paul does not state what it is that **I know**. The Corinthians would have inferred that he meant that **I know** God. If your readers would misunderstand this implication, you could express the idea explicitly. Alternate translation: “I know God … I will know God fully” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	12	acp3	figs-idiom	ἐκ μέρους	1	I will know fully	Here, just as in [13:9](../13/09.md), **in part** refers to how something is only a **part** of a larger whole. If your readers would misunderstand **in part**, you could use a comparable expression that indicates that something is only **part** of a larger whole. Alternate translation: “partially” or “imperfectly” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	12	i28w	figs-activepassive	καὶ ἐπεγνώσθην	1	just as I have also been fully known	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 here to focus on the person who is **known** rather than the one doing the “knowing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has also fully known me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1883,12 +1883,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	9	rlzw	figs-rquestion	πῶς γνωσθήσεται τὸ λαλούμενον?	1	who will prepare for battle?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it will not be understood.” If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “the thing being spoken will never be understood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	9	qmc2	figs-activepassive	γνωσθήσεται τὸ λαλούμενον	1	who will prepare for battle?	If your language does not use the passive form in these ways, you could express the idea in active form or in another way that is natural in your language. Paul uses passive forms here to avoid stating who is speaking and who is understanding, which makes his question more general. If you must state who did the action, Paul implies that “you” are speaking and some other person is understanding. Alternate translation: “someone understand what you are speaking” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	9	m3cj	figs-idiom	εἰς ἀέρα λαλοῦντες	1	who will prepare for battle?	Here, **speaking into the air** is a way to say that the speech or words have no effect. In other words, no people but only **the air** hears the **speech**. If your readers would misunderstand **speaking into the air**, you could use a comparable expression that describes words that have no effect or meaning. Alternate translation: “speaking empty words” or “talking to nothing” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	14	10	ddu4	translate-unknown	εἰ τύχοι	1	none is without meaning	Here, **doubtless** indicates that Paul is assuming that there are **so many kinds of languages**. He is not arguing this and is not interested in proving it. If your readers would misunderstand **doubtless**, you cold use a comparable word or phrase that refers to something that is assumed to be true. Alternate translation: “assuredly” or “certainly” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	14	10	ddu4	translate-unknown	εἰ τύχοι	1	none is without meaning	Here, **doubtless** indicates that Paul is assuming that there are **so many kinds of languages**. He is not arguing this and is not interested in proving it. If your readers would misunderstand **doubtless**, you could use a comparable word or phrase that refers to something that is assumed to be true. Alternate translation: “assuredly” or “certainly” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	10	cfkk		οὐδὲν ἄφωνον	1	none is without meaning	Here, **without meaning** could refer to: (1) how all the **languages** “communicate” clearly among those who know those languages. Alternate translation: “and none communicate nothing” (2) how all the languages use “sound” or “voice” to communicate. Alternate translation: “none {is} without sound” or “all of them use the voice”
 1CO	14	10	im7a	figs-litotes	οὐδὲν ἄφωνον	1	none is without meaning	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has the opposite meaning of the intended meaning. If this is confusing in your language, you could express the meaning positively. Alternate translation: “all have meaning” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	14	11	dl95	figs-hypo	ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος, καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.	1	none is without meaning	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he is with somebody who speaks a language that he does not know. In this situation, he and the other person are “foreigners” to each other. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose, then, that I do not know the meaning of a specific language. In this situation, I am a foreigner to anyone who speaks that language, and anyone who speaks that language is a foreigner to me” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	14	11	drm2	grammar-connect-words-phrases	ἐὰν οὖν	1	none is without meaning	Here, **then** could introduce: (1) an inference from the previous verse. In other words, if every language communicates meaning ([14:10](../14/10.md)), **then** a person who does not understand that meaning is **a foreigner** to the person who speaks that language. Alternate translation: “Therefore, if” (2) a contrast with the previous verse. In other words, although every language communicates meaning ([14:10](../14/10.md)), a person who does not understand the language cannot grasp that meaning. Alternate translation: “But if”
-1CO	14	11	myal	grammar-connect-condition-hypothetical	ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς	1	none is without meaning	Here Paul uses the conditional form to show that not knowing **the meaning of the language** leads to being a **foreigner to the one speaking** that language. 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: “Then, whenever I do not know the meaning of the language” or “Suppose then that I do not know the meaning of the language. Then,” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	14	11	myal	grammar-connect-condition-hypothetical	ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς	1	none is without meaning	Here Paul uses the conditional form to show that not knowing **the meaning of the language** leads to being a **foreigner to the one speaking** that language. 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: “Then, whenever I do not know the meaning of the language” or “Suppose then that I do not know the meaning of the language. Then,” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	11	ut5z	figs-123person	μὴ εἰδῶ…ἔσομαι…ἐμοὶ	1	none is without meaning	Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person. Alternate translation: “somebody does not know … he or she will be … him or her” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	14	11	ueuu	figs-abstractnouns	τὴν δύναμιν τῆς φωνῆς	1	none is without meaning	If your language does not use an abstract noun for the idea behind **meaning**, you could express the idea by using a verb such as “communicates” or “means.” Alternate translation: “what the language means” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	11	szms	translate-unknown	βάρβαρος	-1	none is without meaning	Here, **foreigner** identifies someone with whom one does not share a culture and language. If your readers would misunderstand **foreigner**, you could use a comparable term for someone who has a different language and culture. Alternate translation: “an outsider … {will be} an outsider” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1898,11 +1898,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	12	f6vn	figs-idiom	ζητεῖτε ἵνα περισσεύητε	1	try to excel in the gifts that build up the church	Here, **seek that you would abound** refers to desiring to have more of something. If your readers would misunderstand this construction, you could use a comparable phrase that indicates a desire to have or do more. Alternate translation: “desire to overflow with them” or “endeavor to gain more of them” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	12	di2n	figs-possession	πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας	1	try to excel in the gifts that build up the church	Here Paul uses the possession form to speak about **building up** that affects the **church**. If your readers would misunderstand this form, you could express the idea by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you can build up the church” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	12	j1h7	figs-metaphor	τὴν οἰκοδομὴν	1	try to excel in the gifts that build up the church	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	14	13	dsve	figs-imperative	ὁ λαλῶν γλώσσῃ, προσευχέσθω	1	interpret	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	13	dsve	figs-imperative	ὁ λαλῶν γλώσσῃ, προσευχέσθω	1	interpret	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	13	j87g	figs-genericnoun	ὁ λαλῶν γλώσσῃ	1	interpret	Paul is speaking of people “who speak in tongues” in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	14	13	yjos	figs-ellipsis	διερμηνεύῃ	1	interpret	Here Paul omits what the person is going to **interpret** since he already stated it in the previous clause (**a tongue**). If you need to specify what the person will **interpret**, you could include a reference to the **tongue** here. Alternate translation: “he might interpret it” or “he might interpret what he said in the tongue” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	14	13	a378	figs-gendernotations	διερμηνεύῃ	1	interpret	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	14	14	yi43	grammar-connect-condition-hypothetical	ἐὰν προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου	1	my mind is unfruitful	Here Paul uses the conditional form to show that praying **in a tongue** leads to the **spirit** praying but the **mind** being **unfruitful**. 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: “Whenever I pray in a tongue, my spirit” or “Suppose that I pray in a tongue. Then, my spirit” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	14	14	yi43	grammar-connect-condition-hypothetical	ἐὰν προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου	1	my mind is unfruitful	Here Paul uses the conditional form to show that praying **in a tongue** leads to the **spirit** praying but the **mind** being **unfruitful**. 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: “Whenever I pray in a tongue, my spirit” or “Suppose that I pray in a tongue. Then, my spirit” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	14	tfy0	figs-123person	προσεύχωμαι…μου…μου	1	my mind is unfruitful	Here Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “somebody would pray … his or her … his or her” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	14	14	gph1		τὸ πνεῦμά μου προσεύχεται	1	my mind is unfruitful	Here, **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “my inner spiritual being prays” or “my heart prays” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “the Holy Spirit prays with my spirit” or “the Holy Spirit directs my inner spiritual being in prayer”
 1CO	14	14	kjh6	figs-metaphor	ὁ…νοῦς μου ἄκαρπός ἐστιν	1	my mind is unfruitful	Here Paul speaks as if his **mind** were a plant or tree that could produce “fruit.” He states that his **mind** is **unfruitful** to indicate that it is not doing anything useful, just like a fruit tree that does not produce fruit. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “my mind does nothing” or “my mind is not involved” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1910,8 +1910,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	15	nkgj	figs-123person	προσεύξομαι τῷ Πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ. ψαλῶ τῷ Πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ	1	What should I do?	Here, just as in [14:14](../14/14.md), Paul uses the first person to give himself as an example. If your readers would misunderstand the first person here, you could instead use a generic third person or explicitly state that Paul is an example. Alternate translation: “People should pray with their spirits, and they should also pray with their minds. People should sing with their spirits, and they should also sing with their minds” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	14	15	nneh	grammar-connect-time-simultaneous	προσεύξομαι δὲ καὶ τῷ νοΐ…ψαλῶ δὲ καὶ τῷ νοΐ.	1	What should I do?	Here, doing things **with {my} mind** could happen: (1) at the same time as doing things **with {my} spirit**. In other words, Paul is saying that he will use both his **spirit** and **mind** at the same time when he “prays” or “sings.” Alternate translation: “and I will use {my} mind also … and I will use {my} mind also” (2) at a different time as doing things **with {my} spirit**. In other words, Paul is saying that he sometimes use his **spirit** and sometimes use his **mind**. Alternate translation: “but other times I will pray with {my} mind … but other times I will sing with {my} mind” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	14	15	r11f		τῷ Πνεύματι	-1	pray with my spirit … pray with my mind … sing with my spirit … sing with my mind	Here, just as in [4:14](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “with my inner spiritual being … with my inner spiritual being” or “with my heart … with my heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “as the Holy Spirit directs my spirit … as the Holy Spirit directs my spirit” or “as the Holy Spirit directs my inner spiritual being … as the Holy Spirit directs my inner spiritual being”
-1CO	14	16	fyc7	grammar-connect-condition-hypothetical	ἐὰν εὐλογῇς πνεύματι…πῶς	1	you praise God … you are giving thanks … you are saying	Here Paul uses the conditional form to show that blessing **with the spirit** leads to **the one who fills the place of the ungifted** being unable to **say the “Amen”**. 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: “whenever you bless with the spirit, how” or “Suppose that you bless with the spirit. Then, how” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
-1CO	14	16	niu5	figs-yousingular	εὐλογῇς…τῇ σῇ εὐχαριστίᾳ…λέγεις	1	you praise God … you are giving thanks … you are saying	Here Paul switches from using himself as an example to using one of the Corinthians as an example. Because of this, every **you** in this verse is singular. If your readers would misunderstand the second person singular here, you could instead use a second person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, bless … your thanksgiving … you are saying” (See: [[rc://en/ta/man/translate/figs-yousingular]])
+1CO	14	16	fyc7	grammar-connect-condition-hypothetical	ἐὰν εὐλογῇς πνεύματι…πῶς	1	you praise God … you are giving thanks … you are saying	Here Paul uses the conditional form to show that blessing **with the spirit** leads to **the one who fills the place of the ungifted** being unable to **say the “Amen”**. 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: “whenever you bless with the spirit, how” or “Suppose that you bless with the spirit. Then, how” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	14	16	niu5	figs-yousingular	εὐλογῇς…τῇ σῇ εὐχαριστίᾳ…λέγεις	1	you praise God … you are giving thanks … you are saying	Here Paul switches from using himself as an example to using one of the Corinthians as an example. Because of this, every **you** in this verse is singular. If your readers would misunderstand the second- person singular here, you could instead use a second-person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, bless … your thanksgiving … you are saying” (See: [[rc://en/ta/man/translate/figs-yousingular]])
 1CO	14	16	crew	figs-explicit	εὐλογῇς πνεύματι	1	you praise God … you are giving thanks … you are saying	Here Paul is speaking about someone who is using **the spirit** only and not the “mind” to speak in “tongues.” If your readers would misunderstand that this is what Paul is talking about, you could state it more explicitly. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	16	gi1q		πνεύματι	1	you praise God … you are giving thanks … you are saying	Just as in [4:14–15](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the mind but that is not somehow superior or closer to God. Alternate translation: “with your inner spiritual being” or “with your heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “by the power of the Holy Spirit” or “as the Holy Spirit directs your inner spiritual being”
 1CO	14	16	r4w5	figs-rquestion	ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν?	1	how will the outsider say “Amen” … saying?	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. Here, the answer to the question is “he cannot.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -1922,7 +1922,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	16	i6o5	figs-explicit	ἐπὶ τῇ σῇ εὐχαριστίᾳ	1	say “Amen”	Here, **your thanksgiving** refers back to what the person said when they were “blessing” **with the spirit**. Paul uses a different word here, but they mean basically the same thing. If your readers would misunderstand **thanksgiving**, you could translate this phrase so that it clearly refers back to **bless with the spirit**. Alternate translation: “at what you said” or “at your blessing” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	16	jxn4	figs-abstractnouns	ἐπὶ τῇ σῇ εὐχαριστίᾳ	1	say “Amen”	If your language does not use an abstract noun for the idea behind **thanksgiving**, you could express the idea by using a verb such as “thank.” Alternate translation: “at how you thanked God” or “at what you thanked God for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	16	m0x2	figs-gendernotations	οὐκ οἶδεν	1	say “Amen”	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	14	17	a7wr	figs-yousingular	σὺ μὲν…εὐχαριστεῖς	1	you certainly give	Here Paul continues to use one of the Corinthians as an example. Because of this, **you** in this verse is singular. If your readers would misunderstand the second person singular here, you could instead use a second person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, certainly give thanks” (See: [[rc://en/ta/man/translate/figs-yousingular]])
+1CO	14	17	a7wr	figs-yousingular	σὺ μὲν…εὐχαριστεῖς	1	you certainly give	Here Paul continues to use one of the Corinthians as an example. Because of this, **you** in this verse is singular. If your readers would misunderstand the second-person singular here, you could instead use a second-person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, certainly give thanks” (See: [[rc://en/ta/man/translate/figs-yousingular]])
 1CO	14	17	cgls	figs-genericnoun	ὁ ἕτερος	1	you certainly give	Paul is speaking of **other** people in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	14	17	w25k	figs-metaphor	ὁ ἕτερος οὐκ οἰκοδομεῖται	1	the other person is not built up	Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	17	m7cj	figs-activepassive	ὁ ἕτερος οὐκ οἰκοδομεῖται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who **is not built up** rather than the person who is not doing the building up. If you must state who did the action, Paul implies that “you” did it. Alternate translation: “you do not build up the other person” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1977,34 +1977,34 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	26	m04v	figs-parallelism	ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει	1	What is tp be then, brothers?	Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm, or a teaching, or a revelation, or a tongue, or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	14	26	qsx0	figs-abstractnouns	ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει	1	What is tp be then, brothers?	If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you could express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	26	dy8d	figs-explicit	ἑρμηνίαν	1	What is tp be then, brothers?	Here, just as in [12:10](../12/10.md), **interpretation** refers specifically to interpreting **a tongue**. If your readers would misunderstand what the **interpretation** is about, you could state explicitly that it is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	26	xzz2	figs-imperative	πάντα πρὸς οἰκοδομὴν γινέσθω	1	interpretation	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	26	xzz2	figs-imperative	πάντα πρὸς οἰκοδομὴν γινέσθω	1	interpretation	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	26	fnba	figs-metaphor	οἰκοδομὴν	1	interpretation	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:12](../14/12.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	26	jvgw	figs-explicit	πρὸς οἰκοδομὴν	1	interpretation	Here the Corinthians would have understood Paul to mean that the **building up** applies to other believers. If your readers would not infer this, you could state it explicitly. Alternate translation: “for building up believers” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	27	u8ew	grammar-connect-condition-fact	εἴτε	1	and each one in turn	Paul is speaking as if someone “speaking” **in a tongue** were a hypothetical possibility, but he knows that someone often does “speak” **in a tongue**. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	14	27	gqdr	figs-ellipsis	κατὰ	1	and each one in turn	Here Paul omits some words that may be required in your language to make a complete thought. English needs these words, so the ULT has supplied them in brackets. If your language also needs these words, you could use these or similar ones. Alternate translation: “{this should be done} by” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	14	27	qhl3	figs-explicit	κατὰ δύο ἢ τὸ πλεῖστον τρεῖς	1	and each one in turn	Paul does not explicitly state in what situation only **two or at most three** believers should speak **in a tongue**. The Corinthians would have understood him to be speaking about each time the believers gathered to worship God (see the expression “in the church” in [14:28](../14/28.md)). Paul does not mean that only **two or most three** people can ever speak in tongues. If your readers would misunderstand what situation Paul is speaking about, you could express it more explicitly. Alternate translation: “{it should be} by two or at most three every time you gather together” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	27	wc1z	figs-idiom	ἀνὰ μέρος	1	and each one in turn	Here, **in turn** means that people do something one after the other or in order. If your readers would misunderstand **in turn**, you could use a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “successively” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	14	27	njmu	figs-imperative	εἷς διερμηνευέτω	1	and each one in turn	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “one should interpret” or “let one interpret” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	27	njmu	figs-imperative	εἷς διερμηνευέτω	1	and each one in turn	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “one should interpret” or “let one interpret” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	27	vvge	figs-extrainfo	εἷς	1	and each one in turn	Here Paul does not indicate whether **one** is one of the people who is speaking **in a tongue** or if it is someone else. It is likely that Paul thinks that both options are acceptable. If possible, you should translate **one** in such a way that it could refer to one of the people speaking **in a tongue** or to someone else. Alternate translation: “somebody” or “one person” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	14	27	ari2	figs-explicit	διερμηνευέτω	1	must interpret	Here, just as in [14:26](../14/26.md), **interpret** refers specifically to interpreting a **tongue**. If your readers would misunderstand what the person should **interpret**, you could state explicitly that the person should **interpret** the **tongue**. Alternate translation: “must interpret the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	28	rlag	grammar-connect-condition-fact	ἐὰν	1	must interpret	Much like in [14:27](../14/27.md), Paul is speaking as if **an interpreter** not being present were a hypothetical possibility, but he knows that sometimes this is true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	14	28	bkc6	figs-explicit	διερμηνευτής	1	must interpret	Here, much like in [14:26–27](../14/26.md), **interpreter** refers specifically to someone who can interpret a tongue. If your readers would misunderstand what the **interpreter** does, you could state explicitly that the person “interprets” the tongue. Alternate translation: “an interpreter for the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	28	znt9	figs-extrainfo	μὴ ᾖ διερμηνευτής	1	must interpret	Just as in [14:27](../14/27.md), the **interpreter** could be someone who speaks in tongues or some other person. If possible, you should translate **an interpreter** in such a way that it could refer to one of the people speaking in a tongue or to someone else. Alternate translation: “no one can interpret” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	14	28	u0ia	figs-gendernotations	σιγάτω…ἑαυτῷ…λαλείτω	1	must interpret	Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **him** and **himself**, you could use non-gendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	14	28	c2wj	figs-imperative	σιγάτω…λαλείτω	1	must interpret	Here Paul uses two third person imperatives. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	28	c2wj	figs-imperative	σιγάτω…λαλείτω	1	must interpret	Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	28	nzye	figs-explicit	σιγάτω…λαλείτω	1	must interpret	Here, **let him be silent** and **let him speak** refer specifically to speaking in “tongues.” They do not refer in general to any speaking **in church**. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “let him not speak the tongue … let him speak the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	28	pqky	figs-metaphor	ἐν ἐκκλησίᾳ	1	must interpret	Here, just as in [14:19](../14/19.md), **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	28	fl59	figs-idiom	ἑαυτῷ…καὶ τῷ Θεῷ	1	must interpret	Here, **to himself and to God** could refer to: (1) how the person should keep the “tongue” between **himself** and **God**. In other words, the only people who experience the “tongue” are the person speaking it and God. This would mean that the person speaking the “tongue” says words in their head or very quietly. Alternate translation: “in his mind to God” or “quietly to God” (2) how the person should speak the “tongue” after the meeting is over and “he” is by **himself**. In this way, only the person who speaks the “tongue” and **God** hear it. Alternate translation: “to God when he is by himself” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	29	x2fd	grammar-connect-words-phrases	δὲ	1	Let two or three prophets speak	Here, **But** introduces similar instructions about a new topic (prophecy). If your readers would misunderstand **But**, you could use a word or phrase that introduces a related topic. Alternate translation: “In the same way,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	14	29	a9iz	figs-explicit	προφῆται…δύο ἢ τρεῖς λαλείτωσαν	1	Let two or three prophets speak	Paul does not explicitly state in what situation **two or three prophets** should **speak**. He does not mean that only **two or three** prophets can ever speak. He could be speaking about: (1) each time the believers gathered to worship God. Alternate translation: “let two or three prophets speak every time you gather together” (2) the periods between when **the others evaluate**. In this case, **two or three prophets** can speak before the evaluation happens. Alternate translation: “let two or three prophets speak in a row” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	29	kw3u	figs-explicit	δύο ἢ τρεῖς	1	Let two or three prophets speak	Here, **two or three** does not restrict the number of prophets to only those two numbers. Rather, Paul uses **two or three** to give a general idea of how many **prophets** should **speak** when believers gather for worship. If your readers would misunderstand **two or three**, you could include a word or phrase that indicates that Paul is giving examples or rough estimates. Alternate translation: “roughly two or three” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	29	u33q	figs-imperative	προφῆται…δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν	1	Let two or three prophets speak	In this verse, Paul uses two third person imperatives. If you have third person imperatives in your language, you could use them here. If you do not have third person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “two or three prophets must speak, and the others must evaluate” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	29	u33q	figs-imperative	προφῆται…δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν	1	Let two or three prophets speak	In this verse, Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “two or three prophets must speak, and the others must evaluate” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	29	qdb8	writing-pronouns	οἱ ἄλλοι	1	Let two or three prophets speak	Here, **the others** could refer to: (1) all the believers who are not prophesying. Alternate translation: “the rest of the believers” (2) all the prophets who are not prophesying. Alternate translation: “the other prophets” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	14	29	dsmv	figs-explicit	οἱ ἄλλοι διακρινέτωσαν	1	Let two or three prophets speak	Here Paul does not state what **the others** are supposed to **evaluate**. He implies that it is what the **prophets speak**. If your readers would not make this inference, you could refer to what the **prophets speak** explicitly. Alternate translation: “let the others evaluate what they say” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	30	zd6m	grammar-connect-condition-hypothetical	ἐὰν	1	if a revelation is given to another	Here Paul uses **if** to introduce a true possibility. He means that **something** might be **revealed to another**, or it might not. He specifies the result for **something is revealed to another**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “when” or “suppose.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	30	sl1q	figs-activepassive	ἄλλῳ ἀποκαλυφθῇ καθημένῳ	1	if a revelation is given to another	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to keep the focus on the “revelation” and the person who receives it. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “another who is sitting there receives a revelation” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	30	lcmf	figs-explicit	ἄλλῳ…καθημένῳ	1	if a revelation is given to another	Here, **sitting** implies that the person is participating in the worship when the believers gather together. It further implies that the person is not the one speaking since the speaker would stand in Paul’s culture. If your readers would not make these inferences, you could state them explicitly. Alternate translation: “to another who is sitting and listening” or “to another worshiper who is listening” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	30	e2m4	figs-imperative	ὁ πρῶτος σιγάτω	1	if a revelation is given to another	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	30	e2m4	figs-imperative	ὁ πρῶτος σιγάτω	1	if a revelation is given to another	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the first must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	30	i3m1	writing-pronouns	ὁ πρῶτος	1	if a revelation is given to another	Here, **the first** refers back to one of the “two or three prophets” in [14:29](../14/29.md). It identifies the person who is speaking while **another** is **sitting there**. If your readers would misunderstand **the first**, you could use a word or phrase that identifies the person who is speaking while **something is revealed to another**. Alternate translation: “the one currently prophesying” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	14	31	oytt	grammar-connect-logic-result	γὰρ	1	prophesy one by one	Here, **For** introduces the reason why Paul wants “the first” speaker to “be silent” when another receives a revelation (see [14:30](../14/30.md)): if they do what he asks, **all are able to prophesy**. If your readers would misunderstand **For**, you could use a word that introduces a reason for a command. Alternate translation: “Do that because, in this way,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	14	31	gtsp	figs-explicit	πάντες	1	prophesy one by one	Here Paul does not state who **all** are. He implies that **all** refers to everyone who receives a revelation from God (see [14:30](../14/30.md)). He does not have in mind every single believer who gathers together. If your readers would not infer this information, you could state it explicitly. Alternate translation: “all who receive a revelation” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2021,15 +2021,15 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	33	m76o	figs-metaphor	ἐν πάσαις ταῖς ἐκκλησίαις	1	God is not a God of confusion	Here, **in all the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If your readers would misunderstand **in all the churches**, you could clarify that **the churches** refers to gatherings of believers for worship. Alternate translation: “in all the gatherings of believers” or “in all the worship services” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	34	gjv2	figs-explicit	αἱ γυναῖκες	1	let be silent	Here, **women** could refer to: (1) married **women** (and possibly **women** with close male relatives). In support of this view is the reference to “{their} own husbands” in [14:35](../06/21.md). Alternate translation: “wives” (2) **women** in general. Alternate translation: “women” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	34	ssjr	figs-explicit	αἱ γυναῖκες…σιγάτωσαν…λαλεῖν	1	let be silent	Here, **be silent** and **speak** could refer to: (1) speaking or not speaking in specific situations related to “examining” prophecies (see [14:29](../14/29.md)). These specific situations would be when the woman’s husband or close male relative is the one who has prophesied. Alternate translation: “let the women be silent when their husbands are prophesying … to speak when their husbands are prophesying” (2) speaking or not speaking in disruptive ways, particularly asking questions improperly, talking loudly, or speaking out of turn. Paul is using **be silent** as he did in [14:28](../14/28.md), [30](../14/30.md): it does not prohibit any kind of talking but refers to “keeping quiet” when speaking would be disruptive. Alternate translation: “let the women avoid disruptive talk … to disrupt worship by speaking” (3) any official speaking, including prophecy, discerning prophecies, and tongues. Alternate translation: “remain silent … ever to speak” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	34	h6ip	figs-imperative	αἱ γυναῖκες…σιγάτωσαν	1	let be silent	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the women must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	34	h6ip	figs-imperative	αἱ γυναῖκες…σιγάτωσαν	1	let be silent	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the women must be silent” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	34	d18m	figs-metaphor	ἐν ταῖς ἐκκλησίαις	1	let be silent	Here, **in the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If your readers would misunderstand **in the churches**, you could clarify that **the churches** refers to gatherings of believers for worship. Alternate translation: “in the gatherings of believers” or “in the worship services” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	34	i3t3	figs-idiom	οὐ…ἐπιτρέπεται αὐταῖς	1	let be silent	Here, **it is not permitted** is a way to indicate that a custom or a practice is strongly forbidden. It does not state who forbids the custom or practice but rather indicates that this is generally accepted. If your readers would misunderstand **it is not permitted**, you could use a comparable word or phrase that refers to a general prohibition. Alternate translation: “they are not allowed” or “they are not able” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	14	34	rwgg	figs-imperative	ὑποτασσέσθωσαν	1	let be silent	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “let them be in submission” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	34	rwgg	figs-imperative	ὑποτασσέσθωσαν	1	let be silent	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “let.” Alternate translation: “let them be in submission” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	34	edeg	figs-explicit	ὑποτασσέσθωσαν	1	let be silent	Here Paul does not state to whom or what the **women** are **to be in submission**. If possible, you also should not express what they are **to be in submission** to. If you must consider the object of **submission**, Paul could imply that the **submission** is to: (1) husbands (or other close male relatives). Alternate translation: “to be in submission to their husbands” (2) to the order God has given the church. Alternate translation: “to act in line with the order of the church” (3) to the church as a whole, particularly the leaders. Alternate translation: “to be in submission to other believers” or “to be in submission to the leaders” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	34	nszq	figs-extrainfo	καθὼς καὶ ὁ νόμος λέγει	1	let be silent	Here Paul does not specify what he means by **law**. It could refer to [Genesis 3:16](../../gen/03/16.md). However, it may just be a more general reference to the first five books of the Old Testament (the “Pentateuch”) or to the entire Old Testament (as Paul uses **law** in [14:21](../14/21.md)). If possible, do not clarify what meaning of **law** Paul had in mind, since he does not identify exactly what he means by **law**. Alternate translation: “just as also God’s commandments say” or “just as also the scriptures say” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	14	35	orcw	grammar-connect-condition-hypothetical	εἰ	1	let be silent	Here Paul uses **if** to introduce a true possibility. He means that they might **desire to learn anything**, or they may not. He specifies the result for **if they desire to learn anything**. If your readers would misunderstand this form, you could express the **if** statement by introducing it with a word such as “whenever” or “suppose.” Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	35	tzao	figs-explicit	τι μαθεῖν θέλουσιν	1	let be silent	Here Paul does not state what the “women” or “wives” might **desire to learn** about. He could imply that they want **to learn** more and **ask** questions about: (1) what their husbands have said **in church**. Alternate translation: “they desire to learn anything about what their husbands have said” (2) what anyone has said in **in church**. Alternate translation: “they desire to learn about what someone said” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	35	hx7r	figs-imperative	ἐπερωτάτωσαν	1	let be silent	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	35	hx7r	figs-imperative	ἐπερωτάτωσαν	1	let be silent	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “they must ask” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	35	a1dt	figs-extrainfo	αἰσχρὸν…ἐστιν	1	let be silent	Here Paul does not express for whom this behavior is **disgraceful**. He almost certainly means that it brings “disgrace” on the woman and probably her family too. It may also bring “disgrace” on the whole group of believers. If possible, use an expression that is general enough to capture any or all of these ideas. Alternate translation: “it is shameful” or “it brings shame” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	14	35	fqot	figs-explicit	γυναικὶ	1	let be silent	Here, just as in [14:34](../14/34.md), **woman** could refer to: (1) any married **woman** (and possibly any **woman** with close male relatives). In support of this view is the reference to **{their} own husbands** in this verse. Alternate translation: “for a wife” (2) any **woman** in general. Alternate translation: “for any woman” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	35	sj8l	figs-metaphor	ἐν ἐκκλησίᾳ	1	let be silent	Here, **in church** is a spatial metaphor that speaks of the **church** as if it were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gathering of believers who meet to worship God. If your readers would misunderstand **in church**, you could clarify that **church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “in the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -2041,14 +2041,14 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	36	hdu2	figs-possession	ὁ λόγος τοῦ Θεοῦ	1	the word of God	Here Paul uses the possessive to describe a **word** that is: (1) from **God**. Alternate translation: “the word from God” (2) about **God**. Alternate translation: “the word about God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	37	lrzp	grammar-connect-condition-fact	εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός	1	he should acknowledge	Here Paul speaks as **If** some of the Corinthians might that they are “prophets” or **spiritual**, but he knows that some of them do think in this way. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	14	37	h265	figs-gendernotations	δοκεῖ…ἐπιγινωσκέτω	1	he should acknowledge	Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **himself** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	14	37	ab6u	figs-imperative	ἐπιγινωσκέτω	1	he should acknowledge	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	37	ab6u	figs-imperative	ἐπιγινωσκέτω	1	he should acknowledge	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	37	b81a	figs-pastforfuture	γράφω	1	he should acknowledge	Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	14	37	z0hu	figs-possession	Κυρίου…ἐντολή	1	he should acknowledge	Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **the Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **the Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	37	rc1r	figs-abstractnouns	Κυρίου…ἐντολή	1	he should acknowledge	If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	38	ilzx	grammar-connect-condition-fact	εἰ…τις ἀγνοεῖ	1	he should acknowledge	Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	14	38	m1lx		ἀγνοεῖ, ἀγνοείτω	1	he should acknowledge	Here, **ignorant** could refer to: (1) the opposite of “acknowledge” in the last verse ([14:37](../14/37.md)), that is, not accepting the authority of something or someone. Alternate translation: “does not acknowledge this, let him not be acknowledged” (2) not knowing that something is true. Alternate translation: “does not know this, let him continue not to know”
 1CO	14	38	b8fk	figs-explicit	ἀγνοεῖ	1	he should acknowledge	Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a “command of the Lord.” If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	38	fde9	figs-imperative	ἀγνοείτω	1	he should acknowledge	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	38	fde9	figs-imperative	ἀγνοείτω	1	he should acknowledge	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	38	nxo7	figs-explicit	ἀγνοείτω	1	he should acknowledge	Here Paul does not state who is letting **him be ignorant**. He could mean: (1) that the Corinthians should **let him be ignorant**. Alternate translation: “you should let him be ignorant” (2) that God lets **him be ignorant**. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	38	u9qi	figs-gendernotations	ἀγνοείτω	1	he should acknowledge	Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	38	cwbs	translate-textvariants	ἀγνοείτω	1	he should acknowledge	In Paul’s language, **let him be ignorant** and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have **let him be ignorant**. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]])
@@ -2056,7 +2056,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	39	oe0c	figs-gendernotations	ἀδελφοί	1	do not forbid anyone from speaking in tongues	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	39	jvr7		τὸ λαλεῖν…γλώσσαις	1	do not forbid anyone from speaking in tongues	Alternate translation: “speaking in tongues”
 1CO	14	40	d7ia	figs-activepassive	πάντα…γινέσθω	1	But let all things be done properly and in order	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” **all things**, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	14	40	mrnf	figs-imperative	πάντα…γινέσθω	1	But let all things be done properly and in order	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	14	40	mrnf	figs-imperative	πάντα…γινέσθω	1	But let all things be done properly and in order	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	14	40	y5wb	translate-unknown	εὐσχημόνως	1	But let all things be done properly and in order	Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If your readers would misunderstand **properly**, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	40	yh07	translate-unknown	κατὰ τάξιν	1	But let all things be done properly and in order	Here, **in order** refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand **in order**, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	intro	abci			0		# 1 Corinthians 15 General Notes<br><br>## Structure and Formatting<br><br>9. On the Resurrection of the Dead (15:1–58)<br>      * The Gospel and Resurrection (15:1–11)<br>      * Proof of Christ’s Resurrection (15:12–34)<br>      * The Resurrection Body (15:35–58)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the quotations from the Old Testament in [15:54b](../15/54.md) (from [Isaiah 25:8](../../isa/25/08.md)) and [15:55](../15/55.md) (from [Hosea 13:14](../../hos/13/14.md)).<br><br>## Special Concepts in this Chapter<br><br>### Denying the resurrection<br><br>In [15:12](../15/12.md), Paul notes that some of the Corinthians are denying the resurrection of the dead. There are at least three possible reasons why they might do this: (1) they hold to a philosophy or theology that denies afterlife altogether; (2) they believe that some form of resurrection has already happened; and (3) they think that the body is not valuable or cannot resurrect. It is likely that a combination of these three reasons may account for why some Corinthians were denying that the dead resurrect. However, Paul himself only argues for the resurrection, and he does not explain what the Corinthians believe. So, you do not need to choose a specific view about why some of the Corinthians were denying the resurrection. <br><br>### The resurrection of the body<br><br>Throughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to non-believers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to non-believers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])<br><br>### Adam and Christ<br><br>In [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])<br><br>### “Natural” and “spiritual” bodies<br><br>In [15:44](../15/44.md), Paul introduces the terms “natural” and “spiritual” to describe two different kinds of bodies. He also refers to the “natural” body as “perishable” and “mortal,” and he refers to the “spiritual” body as “imperishable” or “incorruptible” and “immortal.” The contrast between these two kinds of bodies is not about how material or fleshly they are. Rather, the contrast is about whether they can die or not and whether they can live in the world when God has renewed it or not. Use words that make contrasts between different kinds of bodies, not words that make contrasts between bodies and other things, such as spirits. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/kt/body]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Falling asleep<br><br>In [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### Parallelisms<br><br>In this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br><br>### Rhetorical questions<br><br>In [15:12](../15/12.md), [29–30](../15/29.md), [32](../15/32.md), [55](../15/55.md), Paul uses rhetorical questions. He is not asking these questions because he wants the Corinthians to provide him with information. Rather, he is asking these questions because he wants the Corinthians to think about how they are acting and what they are thinking. The questions encourage them to think along with Paul. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Hypothetical arguments<br><br>In [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things that the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### Farming analogy<br><br>In [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture. <br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Son subordinated to Father?<br><br>In [15:28](../15/28.md), Paul says that “the Son himself” will “be subjected” to the Father, “the one who subjected all things to him.” This does not mean that the Son is inferior to the Father or is no longer God. Rather, it means that the Son obeys the Father, and the Father acts through the Son. Avoid using words or phrases in your language that imply that the Son is inferior to the Father in nature, power, or glory. Instead, use words or phrases that imply that the Son obeys and acts for the Father when relating to what God has created. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### “Body” in the singular<br><br>In [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter. <br><br>### Common sayings<br><br>In [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]])
@@ -2067,7 +2067,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	2	i2h6	figs-infostructure	δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε	1	you are being saved	If your language would naturally state the condition before the main statement, you could rearrange these two clauses. If you use the following alternate translation, you may need to add period before it. Alternate translation: “If you hold firmly to the word I proclaimed to you, by it also you are being saved” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	15	2	xh29	figs-activepassive	δι’ οὗ καὶ σῴζεσθε	1	you are being saved	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 imply that: (1) God does it by means of the “gospel.” Alternate translation: “through which God is also saving you” (2) the gospel does it. Alternate translation: “which also is saving you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	2	s83s		σῴζεσθε	1	you are being saved	Here Paul uses the present tense to speak about the Corinthians’ salvation. Paul could use this tense because: (1) he wants the Corinthians to realize that they are only finally **saved** when Jesus comes back, and right now they are in the process of **being saved**. Alternate translation: “you are currently being saved” or “you will be saved” (2) he is using the present tense to speak about something that is generally true. He does not have a specific time in mind for when the Corinthians are **saved**. Alternate translation: “you are saved”
-1CO	15	2	nx1q	grammar-connect-condition-hypothetical	εἰ	1	you are being saved	Here Paul uses the conditional form to show that holding **firmly to the word** leads to **being saved**. 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 “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	15	2	nx1q	grammar-connect-condition-hypothetical	εἰ	1	you are being saved	Here Paul uses the conditional form to show that holding **firmly to the word** leads to **being saved**. 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 “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	15	2	d8or	figs-metaphor	τίνι λόγῳ…κατέχετε	1	you are being saved	Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	2	le2k	figs-metonymy	τίνι λόγῳ	1	the word I preached to you	Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	15	2	opvd	grammar-connect-logic-contrast	ἐκτὸς εἰ μὴ	1	the word I preached to you	Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
@@ -2439,7 +2439,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	1	nyy7	figs-infostructure	ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε	1	for the saints	If your language would normally state the command (**you must do**) before the comparison (**even as**), you could reverse the order of these clauses. Alternate translation: “also you must do even as I directed the churches of Galatia” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	16	1	kh6h	translate-names	τῆς Γαλατίας	1	as I directed	Here, **Galatia** is the name of a region in what is now Turkey. If your readers would misunderstand what **Galatia** refers to, you could clarify that it is a region or an area. Alternate translation: “of Galatia province” or “of the area named Galatia” (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	2	w1jv	figs-idiom	κατὰ μίαν σαββάτου	1	storing up	Here, the **first of the week** refers to the first day of the week in the Jewish calendaar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If your readers would misunderstand **Every first of the week**, you could use a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	16	2	bx0o	figs-imperative	ἕκαστος ὑμῶν…τιθέτω	1	storing up	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	16	2	bx0o	figs-imperative	ἕκαστος ὑμῶν…τιθέτω	1	storing up	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	16	2	ivmd	figs-idiom	ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω	1	storing up	Here, to **put something aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If your readers would misunderstand **put something aside**, you could use a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	2	h8n9	translate-unknown	θησαυρίζων	1	storing up	Here, **storing up** refers to saving something, which in this case is money. Use a word or phrase that refers to saving money. Alternate translation: “reserving” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	2	ztyz	figs-idiom	ὅ τι ἐὰν εὐοδῶται	1	storing up	Here, **whatever he might have prospered** refers to how much money a person earned. Here, the phrase could specifically refer to: (1) how much more a person made than what they needed or expected. Paul would thus be asking the Corinthians to **put something aside** from the extra money that they received. Alternate translation: “from whatever you earned more than you expected” (2) the amount a person made in a specific period of time. Paul would thus be asking the Corinthians to **put something aside** in proportion to how much they made during a week. Alternate translation: “according to how much you made that week” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -2450,7 +2450,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	3	u2ik	figs-infostructure	οὓς ἐὰν δοκιμάσητε…τούτους πέμψω	1	whomever you approve	Here Paul identifies whom he is talking about first (**whomever you might approve**) and then refers back to that phrase by using **them** in the next clause. If your readers would find this structure confusing, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “I will send whomever you might approve” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	16	3	j612	figs-explicit	δι’ ἐπιστολῶν	1	I will send with letters	In Paul’s culture, messengers and travelers often carried a letter or letters that were meant to introduce them to the person they were going to visit. These kinds of letters usually stated that the messenger or traveler was trustworthy and should be welcomed. You can find the sorts of things that would be written in these types of letters in [2 Corinthians 8:16–24](../../2co/08/16.md). Here, the letters could be from: (1) Paul. Alternate translation: “with letters of introduction from me” (2) the Corinthians. Alternate translation: “with your letters of introduction” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	3	yivo	figs-explicit	τὴν χάριν ὑμῶν	1	I will send with letters	Here, **your gift** refers to the money that the Corinthians have “collected.” If your readers would misunderstand **your gift**, you could clarify that it is the **gift** of the money that they have “put aside.” Alternate translation: “your money” or “your contribution” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	16	3	f7wm	translate-names	Ἰερουσαλήμ	1	I will send with letters	Here, **Jerusalem** is the name of the a city. (See: [[rc://en/ta/man/translate/translate-names]])
+1CO	16	3	f7wm	translate-names	Ἰερουσαλήμ	1	I will send with letters	Here, **Jerusalem** is the name of a city. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	4	z8x4	grammar-connect-condition-hypothetical	ἐὰν…ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι…πορεύσονται	1	I will send with letters	Here Paul uses **if** to introduce a true possibility. He means that it might be **appropriate for me to go also**, or it might not. He specifies the result for when **it is appropriate**. If your readers would misunderstand this form, you could express the if statement by introducing it with a word or phrase such as “suppose” or “were it to be.” Alternate translation: “suppose that it is appropriate for me to go also. Then, they will go” or “were it to be appropriate for me to go also, then they will go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	16	4	ofl5	figs-explicit	ἄξιον ᾖ	1	I will send with letters	Here, **appropriate** identifies an action that fits or matches the situation. Paul does not explicitly state who thinks **it is appropriate**. It could be: (1) both Paul and the Corinthians. Alternate translation: “we consider it appropriate for” (2) just Paul. Alternate translation: “I think it is appropriate for” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	4	d5zq	figs-go	πορεύεσθαι, σὺν ἐμοὶ πορεύσονται	1	I will send with letters	Here, **go** refers to traveling to Jerusalem. Use a word or phrase that refers to traveling to a different location. Alternate translation: “to travel … they will travel with me” or “visit Jerusalem … they will accompany me” (See: [[rc://en/ta/man/translate/figs-go]])
@@ -2481,7 +2481,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	10	p6vb	figs-idiom	βλέπετε ἵνα	1	see that he is with you unafraid	Here, **see that** refers to carefully doing something or making sure that something happens. If your readers would misunderstand **see that**, you could use a comparable phrase. Alternate translation: “ensure that” or “be careful that” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	10	kiou	figs-explicit	ἀφόβως γένηται πρὸς ὑμᾶς	1	see that he is with you unafraid	Here Paul implies that the Corinthians could make Timothy “afraid.” Throughout the letter, it has been clear that some of the Corinthians disagree with and even oppose Paul. Paul wants to make sure that the Corinthians do not treat Timothy badly because of his relationship with Paul. If your readers would misunderstand why Paul wants to make sure that Timothy is **unafraid**, you could express the idea more explicitly. Alternate translation: “you do not intimidate him” or “he is not afraid because of you” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	10	bvi0	figs-abstractnouns	τὸ…ἔργον Κυρίου ἐργάζεται	1	see that he is with you unafraid	If your language does not use an abstract noun for the idea behind **work**, you could express the idea by using a verb such as “work.” Alternate translation: “he is working for the Lord” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	16	11	f4mw	figs-imperative	μή τις…αὐτὸν ἐξουθενήσῃ	1	Let no one despise him	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “no one should despise him” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	16	11	f4mw	figs-imperative	μή τις…αὐτὸν ἐξουθενήσῃ	1	Let no one despise him	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “no one should despise him” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	16	11	hkl7	translate-unknown	μή τις…ἐξουθενήσῃ	1	Let no one despise him	Here, **despise** refers to how people treat others who have low status, including looking down on them and ignoring them. If your readers would misunderstand **despise**, you could use a word or phrase that refers to how people treat others of lower status badly. Alternate translation: “let no one scorn him” or “let no one treat him with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	11	y9zy	figs-explicit	προπέμψατε…αὐτὸν	1	Let no one despise him	Here, just as in [16:6](../16/06.md), to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If your readers would misunderstand **help him on his way**, you could use a comparable phrase. Alternate translation: “give him what he needs to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	11	qtcx	figs-abstractnouns	ἐν εἰρήνῃ	1	Let no one despise him	If your language does not use an abstract noun for the idea behind **peace**, you could express the idea by using an adverb such as “peaceably.” Alternate translation: “peaceably” or “in a peaceful way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2508,7 +2508,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	13	b2pm	figs-abstractnouns	ἐν τῇ πίστει	1	stand firm in the faith	If your language does not use an abstract noun for the idea behind **faith**, you could express the idea in another way. Here, **faith** could refer primarily to: (1) the act of believing. Alternate translation: “as you believe” or “in how you believe” (2) what they believe. Alternate translation: “in what you believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	16	13	a3fs	figs-idiom	ἀνδρίζεσθε	1	act like men	Here, **act like men** is a way to urge someone to be brave and courageous. The opposite of acting **like men** is acting like cowards. If your readers would misunderstand this idiom, you could use a comparable figure of speech or express the idea non-figuratively. Alternate translation: “be stouthearted” or “act with courage” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	13	xwvg	figs-explicit	κραταιοῦσθε	1	act like men	Here, **be strong** does not refer to physical strength but rather to mental strength or determination. If your readers would misunderstand **be strong**, you could use a word or phrase that urges mental strength or determination. Alternate translation: “keep persevering” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	16	14	rij5	figs-imperative	πάντα ὑμῶν…γινέσθω	1	Let all that you do be done in love	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	16	14	rij5	figs-imperative	πάντα ὑμῶν…γινέσθω	1	Let all that you do be done in love	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All your things must happen” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	16	14	kpnl	figs-idiom	πάντα ὑμῶν	1	Let all that you do be done in love	Here, **all your things** refers to everything that a person thinks and does. If your reader would misunderstand **all your things**, you could use an expression that refers to all the **things** that a person thinks and does. Alternate translation: “all that you do” or “all things that you think and do” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	14	pbvz	figs-abstractnouns	ἐν ἀγάπῃ	1	Let all that you do be done in love	If your language does not use an abstract noun for the idea behind **love**, you could express the idea by using a verb such as “love” or an adjective such as “loving.” Alternate translation: “in a loving way” or “so that you are loving people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	16	15	fy4e	grammar-connect-words-phrases	δὲ	1	Connecting Statement:	Here, **Now** introduces a new topic. If your readers would misunderstand **Now**, you could use a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -2547,7 +2547,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	21	f483	figs-123person	Παύλου	1	I, Paul, write this with my own hand	Here, **Paul** speaks of himself in the third person. He does this to sign his name to the letter, which shows that the letter is from **Paul** himself and carries his authority. If your language has a specific form for signing letters or documents, you could use it here. Alternate translation: “I am Paul” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	16	22	il5a	grammar-connect-condition-fact	εἴ τις οὐ φιλεῖ τὸν Κύριον	1	may he be accursed	Here Paul speaks as **If** some people do **not love the Lord**, but he knows that this is true for some people. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever does not love the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	16	22	yacw	figs-gendernotations	ἤτω	1	may he be accursed	Although **him** is masculine, Paul is using this word to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	16	22	nf3w	figs-imperative	ἤτω	1	may he be accursed	Here Paul uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word or phrase such as “should” or “may.” Alternate translation: “he should be accursed” or “may he be accursed” (See: [[rc://en/ta/man/translate/figs-imperative]])
+1CO	16	22	nf3w	figs-imperative	ἤτω	1	may he be accursed	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “may.” Alternate translation: “he should be accursed” or “may he be accursed” (See: [[rc://en/ta/man/translate/figs-imperative]])
 1CO	16	22	c1kx	figs-activepassive	ἤτω ἀνάθεμα	1	may he be accursed	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who is **accursed** rather than the one doing the “cursing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “let God curse him” or “let him be under a curse” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	16	22	x8r3	translate-transliterate	μαράνα θά	1	may he be accursed	This is an Aramaic word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “Lord, come!” In your translation, you can spell it the way it sounds in your language. If your readers would not know what **Maranatha** means, you could also explain its meaning. Alternate translation: “Maranatha, which means, ‘Come Lord!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
 1CO	16	23	r9je	translate-blessing	ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν	1	may he be accursed	As was customary in his culture, Paul closes his letter with a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness from the Lord Jesus within you” or “I pray that you will have grace from the Lord Jesus” (See: [[rc://en/ta/man/translate/translate-blessing]])