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2550 lines
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Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
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1CO front intro e8ey 0 # Introduction to 1 Corinthians<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of 1 Corinthians<br><br>1. Opening (1:1–9)<br>2. Against divisions (1:10–4:15)<br>3. Against sexual immorality (4:16–6:20)<br>4. On abstinence (7:1–40)<br>5. On food (8:1–11:1)<br>6. On head coverings (11:2–16)<br>7. On the Lord’s Supper (11:17-34)<br>8. On spiritual gifts (12:1–14:40)<br>9. On the resurrection of the dead (15:1–58)<br>10. On the collection and visits (16:1–12)<br>11. Closing: final commands and greetings (16:13–24)<br><br>More detailed outlines for each of these sections appear in the chapter introductions.<br><br>### Who Wrote the Book of 1 Corinthians?<br><br>The author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../act/18/01.md)). After that, Paul wrote this letter while he was in Ephesus ([16:8](../16/08.md)). He lived and proclaimed the gospel there for more than two years (see [Acts 19:1–10](../act/19/01.md)), and it was sometime during those years that he wrote this letter to the Corinthians.<br><br>### What Is the Book of 1 Corinthians about?<br><br>While Paul was in Ephesus, he learned things about the Corinthians. People from “Chloe” told Paul about “factions” in the Corinthian group ([1:11](../01/11.md)), and the Corinthian believers wrote a letter to him asking questions ([7:1](../07/01.md)). Paul also mentions that he has “heard” things about what they are doing and saying (see [5:1](../05/01.md); [11:18](../11/18.md); [15:12](../15/12.md)). He may have learned these things from the people “from Chloe,” from their letter, or from other sources, such as “Stephanas and Fortunatus and Achaicus,” who visited Paul before he wrote this letter (see [16:17](../16/17.md)). Paul writes his letter in response to what he has learned about how the Corinthians are thinking and acting. He addresses multiple topics in order. You can see these topics in the outline above. Paul focuses on encouraging the Corinthian believers to remain faithful to Jesus and to behave as those who follow Jesus.<br><br>### How Should the Title of this Book Be Translated?<br><br>Translators may choose to call this book by its traditional title, “First Corinthians” or “1 Corinthians.” Or they may choose a clearer title, such as “Paul’s First Letter to the Church in Corinth” or “A First Letter to the Christians in Corinth.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Corinth like?<br><br>Corinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them.<br><br>### What was the issue that Paul was addressing in this letter?<br><br>Paul addresses many specific topics and issues in his letter to the Corinthian believers. These include church unity, sexual behavior, worship practices, food sacrificed to idols, spiritual gifts, and the resurrection. It is possible that all the problems that Paul wishes to correct in these areas come from one single issue in the Corinthian church. It could be that false teachers are leading the Corinthians astray, or it could be that the Corinthians are acting like everyone else in their culture, even when this is not properly following Jesus. Most likely, the Corinthians believed that they had already received all the blessings that Christians will receive when Jesus comes back to the earth. They may have also believed the false teaching that matter and physical things were less important than “spiritual” things. Whatever exactly the primary problem is, what is clear is that the Corinthians were not properly following Jesus in how they were thinking and acting, and Paul writes the letter to guide them back to faithfully following Jesus.<br><br>## Part 3: Important Translation Issues<br><br>### What does Paul mean when he talks about “wisdom” and “foolishness”?<br><br>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. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Paul uses these words to contrast what humans think is wise or foolish with what God thinks is wise or foolish. By doing this, Paul wishes to keep the Corinthians from thinking in ways that other humans consider to be “wise.” Rather, he wishes them to think in ways that God considers to be “wise,” which are ways that the other humans might consider to be “foolish.”<br><br>### What does Paul mean when he talks about “knowledge”?<br><br>Paul uses “knowledge” to refer to comprehending or understanding what is true about God and the world. Paul emphasizes that no one really has “knowledge” without the help of the Holy Spirit. He also wants those who have this “knowledge” to continue to act in ways that respect and honor those who do not have the “knowledge.” In other words, he wants to convince the Corinthians that acting in love toward fellow believers is more valuable than any “knowledge.” So, Paul argues that “knowledge” is valuable, but other things are more important.<br><br>### What does Paul mean when he talks about “power” and “weakness”?<br><br>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. Paul contrasts what humans think is powerful or weak with what God thinks is powerful or weak. By doing this, Paul wishes to keep the Corinthians from acting in ways that other humans think are “powerful.” Rather, he wishes them to act in ways that God considers “powerful,” which are ways that the other humans might consider to be “weak.”<br><br>### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?<br><br>Paul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) very frequently in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. Other times, he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ” and related phrases. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### How should “brothers” be translated?<br><br>Many times in this letter, Paul directly addresses or refers to people he calls “brothers.” Often, a direct address to the “brothers” indicates that Paul is beginning a new section. The word “brothers” refers in general to fellow believers, both male and female. Paul uses this word because he considers believers to be as closely united together as siblings in a family. Consider what word or phrase would best express both the reference to fellow believers and the idea that these fellow believers are as close as family members. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>### How should extended metaphors be translated?<br><br>Throughout this letter, Paul uses long or extended metaphors. In [3:1–17](../03/01.md), he speaks about children, farming, construction, and temples to discuss how he and others who preach the gospel should relate to the Corinthians. In [5:6–8](../05/06.md), he uses the Jewish festival of Passover to encourage the Corinthians to behave in a certain way. In [9:9–11](../09/09.md), he uses a farming metaphor to speak about receiving money for preaching the gospel, and in [9:24–27](../09/24.md), he uses metaphors related to athletic competitions to encourage the Corinthians to behave in a certain way. In [12:12–27](../12/12.md), Paul uses the human body as an analogy and metaphor for the church. Finally, in [15:36–38](../15/36.md), [42–44](../15/42.md), Paul uses a farming metaphor to speak about the resurrection of the dead. Since these extended metaphors are a significant part of Paul’s argument in these sections, you should retain the metaphors in your translation if possible or express the idea by using an analogy. See the chapter introductions and notes for more information and translation options. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])<br><br>### How should rhetorical questions be translated?<br><br>Paul asks many questions in this letter. He does not asking these questions because he wants the Corinthians to provide him with information. Rather, he asks 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. If your readers would understand these kinds of questions, you should retain them in your translation. If your readers would understand these kinds of questions, you could supply the answers or express the questions as statements. See the notes on each rhetorical question for the implied answer and ways to translate the question as a statement. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### How should euphemisms be translated?<br><br>Paul uses euphemisms in multiple places in this letter, particularly when he is discussing sexual activity or death. If possible, use similar euphemisms in your translation. See the notes on each verse that has a euphemism for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])<br><br>### How should “you” and “we” be translated?<br><br>Throughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. Similarly, throughout the letter, you should assume that “we,” “us,” “our,” and “ours” include Paul, those who work with Paul, and the Corinthian believers unless a notes specifies that the form of “we” excludes the Corinthian believers. (See: [[rc://en/ta/man/translate/figs-yousingular]] and [[rc://en/ta/man/translate/figs-exclusive]])<br><br>### What are the major issues in the text of the Book of 1 Corinthians?<br><br>In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”<br>* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”<br>* “glorify God in your body” ([6:20](../06/20.md)). Some ancient manuscripts have this: “glorify God in your body and in your spirit, which belong to God.”<br>* “as under the law, not being under the law myself in order to gain those under the law” ([9:20](../09/20.md)). Some ancient manuscripts have this: “as under the law in order to gain those under the law.”<br>* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”<br>* “and conscience—” ([10:28](../10/28.md)). Some ancient manuscripts have this: “and conscience, for the earth and everything in it belong to the Lord—”<br>* “I hand over my body so that I might boast” ([13:3](../13/03.md)). Some ancient manuscripts have this: “I hand over my body to be burned.”<br>* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”<br>* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”<br>* “Amen” ([16:24](../16/24.md)). Some ancient manuscripts do not have “Amen.”
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1CO 1 intro ud5y 0 # 1 Corinthians 1 General Notes<br><br>## Structure and Formatting<br><br>1. Opening (1:1–9)<br> * Greetings and Blessing (1:1–3)<br> * Praise and Prayer (1:4–9)<br>2. Against divisions (1:10–4:15)<br> * Divisions, Leaders, and Baptism (1:10–17)<br> * Wisdom, Foolishness, and Boasting (1:18–31)<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 verse 19, which are from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### Disunity<br><br>In this chapter, Paul urges the Corinthians to stop dividing up into smaller groups that identify themselves with one specific leader. He mentions some of the leaders, including himself, in [1:12](../01/12.md). The Corinthians probably chose these leaders themselves, since there is no evidence that any of the people mentioned in [1:12](../01/12.md) were trying to create their own groups. People in the Corinthian church were probably trying to sound wiser or more powerful than other people, so they would choose a group and a leader and say they were better than others. Paul argues against these kinds of divisions first, and then he argues against anyone who tries to sound wiser and more powerful than others.<br><br>### Wisdom and foolishness<br><br>Throughout this chapter, Paul speaks of both wisdom and foolishness. 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. If someone creates plans and ideas that work out well, that person is wise. If someone creates plans and ideas that do not work out well, that person is foolish. The wise person makes good choices, and the foolish person makes bad choices. Use words in your language that indicate these ideas. (See: [[rc://en/tw/dict/bible/kt/wise]] and [[rc://en/tw/dict/bible/kt/foolish]])<br><br>### Power and weakness<br><br>Throughout this chapter, Paul speaks of both power and weakness. 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. Use words in your language that indicate these ideas (See: [[rc://en/tw/dict/bible/kt/power]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Metaphors about Christ<br><br>In this chapter, Paul says that “Christ is the power of God and the wisdom of God” ([1:24](../01/24.md)) and that Christ “was made for us wisdom from God, righteousness, and also sanctification and redemption” ([1:30](../01/30.md)). With these two verses, Paul is not saying that Christ is no longer a person and is instead these abstract ideas. Rather, Paul is speaking in this way because Christ and his work for believers include all of these abstract ideas. Christ’s work is powerful and wise, and gives those who believe in him wisdom, righteousness, sanctification, and redemption. For ways to translate these two statements, see the notes on these two verses.<br><br>### Rhetorical questions<br><br>Paul asks many questions in this chapter. 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>### Positive and negative uses of “wisdom”<br><br>Throughout this chapter, Paul speaks 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>### Using different perspectives<br><br>Sometimes, Paul speaks of God as if God were “foolish” and “weak” ([1:25](../01/25.md)) and as if he chose “foolish” and “weak” things ([1:27](../01/27.md)). Paul does not actually think that God is foolish and weak and chooses foolish and weak things. Rather, he is speaking from the perspective of normal human thinking. What God does, from a human perspective, is “weak” and “foolish.” He makes this clear in several verses. For example, in [1:26](../01/26.md), Paul says that most of the Corinthians were not wise “according to the flesh.” This is Paul’s way of saying that they were not wise according to human thinking. If possible translate the times Paul speaks from a human perspective with the same words he uses for “weakness” and “foolishness” when he speaks from God’s perspective. If it is necessary to distinguish these uses, use a word or phrase that explains which perspective Paul is using. He does this himself sometimes, and if it is necessary, you could do it in other places as well.<br><br>### Information presented out of order<br><br>The ULT puts parentheses around [1:16](../01/16.md) because Paul is speaking about whom he baptized, an idea that fits logically with [1:14](../01/14.md) and not as well after [1:15](../01/15.md). Paul has remembered someone else that he baptized, and instead of going back and putting that information in [1:14](../01/14.md), he includes it in [1:16](../01/16.md), interrupting the flow of the argument. If possible, keep [1:16](../01/16.md) where it is, and use a form in your language that indicates that Paul is interrupting his argument. If there is no way to do this in your language, you could move [1:16](../01/16.md) so that it is between [1:14](../01/14.md) and [1:15](../01/15.md).
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1CO 1 1 o7ie figs-123person Παῦλος 1 In this culture, letter writers would give their own names first, referring to themselves in the third person. If it would be helpful in your language, you could use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul. I have been” (See: [[rc://en/ta/man/translate/figs-123person]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who is **called** rather than focusing on the person doing the “calling.” Alternate translation: “whom Christ Jesus called to be an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 1 qvn5 figs-possession διὰ θελήματος Θεοῦ 1 Here Paul uses the possessive form to describe **the will** that **God** has. If it would be helpful in your language, you could express the idea behind that this phrase refers to what God willswith a verbal phrase. Alternate translation: “because God desired this” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 could use it here. Alternate translation: “and I write on behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 1 1 n9zv translate-names Σωσθένης 1 **Sosthenes** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
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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 could 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 could 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]])
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1CO 1 2 e75p figs-activepassive ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ…κλητοῖς ἁγίοις 1 those who have been sanctified in Christ Jesus If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **sanctified** and **called** rather than focusing on the person doing the “sanctifying” and “calling.” If you must state who does the actions, Paul implies that “God” does them. Alternate translation: “whom God has sanctified in Christ Jesus, and whom God has called to be saints” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 2 lp42 figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, could explain: (1) the means by which God has sanctified the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has sanctified the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 2 nz5s figs-hyperbole ἐν παντὶ τόπῳ 1 Here Paul describes all believers as if they were **in every place**. He speaks this way to emphasize that believers can be found in many countries, towns, and villages. If it would be helpful in your language, you could translate **in every place** to indicate that believers are found in many places around the world. Alternate translation: “in many places” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 1 2 l21m figs-idiom ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου ἡμῶν 1 those who call on the name of our Lord Jesus Christ Here, to **call on the name of** someone is an idiom that refers to worshiping and praying to that person. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “who pray to and venerate our Lord” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 2 l9rq figs-ellipsis αὐτῶν καὶ ἡμῶν 1 their Lord and ours In the phrase **theirs and ours**, Paul has left out words that may be needed in some languages to make a complete thought. If you cannot leave out these words in your language, you could supply words such as “who is” and “Lord” to make a complete thought. Alternate translation: “who is Lord over them and us” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 1 3 gc2c translate-blessing χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 General Information: After stating his name and the name of the person to whom he is writing, Paul adds a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness and peace within you from God our Father and the Lord Jesus the Messiah” or “I pray that grace and peace from God our Father and the Lord Jesus the Messiah will always be with you” (See: [[rc://en/ta/man/translate/translate-blessing]])
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1CO 1 4 zd7l figs-hyperbole πάντοτε 1 Here, **always** is an exaggeration that the Corinthians would have understood to emphasize how often Paul prays for the Corinthians. If it would be helpful in your language, you could express **always** with a word that indicates frequency. Alternate translation: “consistently” or “frequently” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 1 4 qoag figs-distinguish τῷ Θεῷ μου 1 When Paul speaks of **my God**, he does not mean that this is a different **God** than the one the Corinthians believe in. Rather, he simply wishes to state that this **God** is his God. If **my God** in your translation sounds like it makes a distinction between Paul’s God and the Corinthians’ God, you could use a plural pronoun. Alternate translation: “to our God” (See: [[rc://en/ta/man/translate/figs-distinguish]])
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1CO 1 4 t16d figs-activepassive τῇ δοθείσῃ 1 because of the grace of God that was given to you in Christ Jesus If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **grace** that was **given** rather than the person doing the “giving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “that he gave” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 4 jjtn figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, could explain: (1) the means by which God has given grace to the Corinthians. Alternate translation: “by means of your union with Christ Jesus” (2) the reason why God has given grace to the Corinthians. Alternate translation: “because of your union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 5 nl9z grammar-connect-words-phrases ὅτι 1 Here, **For** introduces an explanation of “the grace of God that was given” in [1:4](../01/04.md). Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 5 qsc9 παντὶ 1 Alternate translation: “every way”
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1CO 1 5 js7f figs-metaphor ἐπλουτίσθητε 1 you have been made rich in him Here Paul speaks as if the Corinthians had received a lot of money **in him**. With this language of being **rich**, Paul means that the Corinthians have received more than they need, and [1:7](../01/07.md) shows that what they have received are spiritual blessings and gifts. If it would be helpful in your language, you could translate **made rich** to: (1) express this idea with a phrase that refers to how much God has given them. Alternate translation: “you were given many gifts” (2) clarify that Paul speaks of spiritual riches. Alternate translation: “you were made spiritually rich” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 5 kaie figs-activepassive ἐπλουτίσθητε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **made rich** rather than the person “making” them **rich**. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has made you rich” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 5 n9wn writing-pronouns ἐν αὐτῷ 1 Here, **him** refers to Jesus, since God the Father is the one who makes the Corinthians rich. If it would be helpful in your language, you could express **him** with the words “Christ” or “Christ Jesus” to make this clear. Alternate translation: “in Christ Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 1 5 j48t figs-abstractnouns παντὶ λόγῳ 1 in all speech If your language does not use an abstract noun for the idea behind **word**, you can express the idea by using a verb such as “speak” or “say.” Alternate translation: “everything you speak” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 1 5 qy8c figs-abstractnouns πάσῃ γνώσει 1 all knowledge If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “everything you know” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 1 6 ef38 grammar-connect-logic-result καθὼς 1 Here, **just as** could introduce: (1) the reason why the Corinthians were made rich. Alternate translation: “which is due to how” (2) a comparison that illustrates how the Corinthians were made rich. Alternate translation: “in the same way that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 6 ub5r figs-metaphor τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη 1 In this verse, Paul speaks as if what he told the Corinthians about Christ were testimony he gave as a witness in a court of law. This testimony has been **confirmed**, just as if other evidence proved to the judge that his **testimony** was accurate. With this metaphor, Paul reminds the Corinthians that they have believed the message about Christ and that it is now an important part of their lives. If it would be helpful in your language, you could express the idea behind this metaphor with a comparable metaphor or express it plainly. Alternate translation: “our message about Christ has been established” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 6 h9zk figs-possession τὸ μαρτύριον τοῦ Χριστοῦ 1 the testimony about Christ has been confirmed as true among you Here Paul uses the possessive form to speak about a **testimony** that concerns **Christ**. If it would be helpful in your language, you could make it explicit that **Christ** is the content of the **testimony**. Alternate translation: “the testimony about Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 6 tfo3 figs-activepassive τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **confirmed** rather than the person doing the “confirming.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has confirmed the testimony of Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 7 t2hd grammar-connect-logic-result ὥστε 1 Therefore Here, **so that** could introduce: (1) a result from “being made rich” in [1:5](../01/05.md) and from the confirmation of the “testimony” in [1:6](../01/06.md). If you use one of the following alternate translations, you may need to end the previous sentence with a period and begin a new sentence. Alternate translation: “God has made you rich and confirmed our testimony so that” (2) a result from just the confirmation in [1:6](../01/06.md). Alternate translation: “God confirmed our testimony among you so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 7 p5y6 figs-litotes ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι 1 you lack no spiritual gift Here Paul uses two negative words, **not** and **lack**, to express a strong positive meaning. He means that the Corinthians have every spiritual gift that God gives. If it would be helpful in your language, you could express the idea behind this form in positive form. Alternate translation: “you have every gift” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 1 7 ymph grammar-connect-time-simultaneous χαρίσματι, ἀπεκδεχομένους 1 Here, **eagerly waiting for** introduces something that happens at the same time as not lacking **in any gift**. If it would be helpful in your language, you could express this connection explicitly. Alternate translation: “gift while you eagerly wait for” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 1 7 fe4q figs-possession τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ; 1 the revelation of our Lord Jesus Christ Here Paul uses the possessive form to describe a **revelation** whose content is **our Lord Jesus Christ**. If it would be helpful in your language, you could make this explicit by translating the phrase with a verb with “God” or **our Lord Jesus Christ** as the subject. Alternate translation: “God to reveal our Lord Jesus Christ” or “our Lord Jesus Christ to be revealed” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 7 o145 figs-explicit τὴν ἀποκάλυψιν τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 In this context, it is clear that Paul does not simply mean that knowledge about **our Lord Jesus Christ** will be revealed. Rather, he means that **our Lord Jesus Christ** himself will return to earth. If it would be helpful in your language, you could express this phrase with a word such as “return” to make this idea clear. Alternate translation: “the return of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 1 8 cqpk writing-pronouns ὃς 1 Here, **who** could refer to: (1) God, who is the implied subject of all the verbs in this section. “If you use the following alternate translation, you may need to end the previous sentence with a period.” If you use one of the following alternate translations, you may need to end the previous sentence with a period. Alternate translation: “It is God who” (2) Jesus, which is the closest name. Alternate translation: “It is Jesus who” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 1 8 usci translate-unknown καὶ βεβαιώσει ὑμᾶς 1 Here, **confirm** is the same word that Paul used in [1:6](../01/06.md), also translated “confirmed.” Paul uses the word **also** to remind the reader that he has already used **confirmed**. If possible, translate **confirmed** as you did in [1:6](../01/06.md). Just as there, here it refers to something or someone that is proved to be true or accurate. In this case, it means that God will make the Corinthians’ faith true **to the end**. Alternate translation: “will also establish your faith” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 8 qtpq figs-idiom ἕως τέλους 1 The phrase translated **to the end** means that some activity or state will continue until a definable point in the future. Here it means that God will **confirm** the Corinthians until their earthly lives end. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “until your race is run” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 8 pif5 grammar-connect-logic-result ἀνεγκλήτους 1 you will be blameless Here, **blameless** gives the result of God confirming them to the end. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “so that you will be blameless” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 9 hp30 figs-activepassive δι’ οὗ ἐκλήθητε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” Alternate translation: “who called you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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 it would be helpful in your language, 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]])
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, you could express the meaning of **name** with a comparable figure of speech or express the idea plainly. Alternate translation: “on behalf of our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 1 10 u4y2 figs-idiom τὸ αὐτὸ λέγητε πάντες 1 that you all agree In this language, to **speak the same thing** is an idiom that means that everyone is in agreement, not only in what they speak but also in what they believe and set as goals. If it would be helpful in your language, you could express the meaning of this phrase with a comparable idiom or express the idea plainly. Alternate translation: “you all see eye to eye” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 10 j75c translate-unknown σχίσματα 1 that there be no divisions among you Here, **divisions** refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If it would be helpful in your language, you could express the idea behind this word with a comparable noun or a short phrase that makes this clear. Alternate translation: “opposing parties” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 10 tjkg translate-unknown κατηρτισμένοι 1 Here, **joined together** refers to putting something into its proper position or state, often returning it to that state. Here, then, it refers to restoring the community to the unity it had and is supposed to have. If it would be helpful in your language, you could express the idea behind the meaning of this word with a short phrase. Alternate translation: “restored to your previous unity” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 10 emt2 figs-abstractnouns ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ 1 be joined together with the same mind and by the same purpose If your language does not use abstract nouns for the ideas behind **mind** and **purpose**, you can express the ideas by using verbs such as “think” and “decide” or “choose.” Alternate translation: “by thinking the same things and by choosing the same things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 1 11 dtsp grammar-connect-logic-result γάρ 1 Here, **for** introduces the reason why Paul is urging them to become united together. If it would be helpful in your language, you could express **for** with a short phrase to express the idea. Alternate translation: “I speak this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 11 tayn figs-activepassive ἐδηλώθη…μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what was **made clear** rather than the people making it **clear**. Alternate translation: “those of Chloe have made it clear to me concerning you, my brothers,” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 11 ur84 figs-gendernotations ἀδελφοί μου 1 Although **brothers** is masculine, Paul is using it to refer to both men or women. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “my brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 1 11 e8jb figs-explicit τῶν Χλόης 1 Chloe’s people Here, **those of Chloe** refers to people who are connected to Chloe and probably live in her house or work for her. Paul does not tell us whether they are family members, slaves, or employees. If it would be helpful in your language, you could express the meaning of this phrase with a word or phrase that indicates that these people are related to or dependent on Chloe. Alternate translation: “people connected to Chloe” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 1 11 fd71 translate-names Χλόης 1 **Chloe** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 1 11 vbe6 translate-unknown ἔριδες ἐν ὑμῖν εἰσιν 1 there are factions among you Here, **factions** refers to quarrels or strife among groups within a community. These quarrels or fights are not physical but verbal. If possible, use a word that refers to verbal conflict or express the idea with a verbal phrase. Alternate translation: “you have verbal fights with each other” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 12 umbx grammar-connect-words-phrases δὲ 1 Here, **Now** introduces a further explanation of what Paul started talking about in [1:11](../01/11.md). If it would be helpful in your language, you could leave the word untranslated or use a word that introduces an explanation. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 12 tsn6 figs-idiom λέγω…τοῦτο, 1 Here Paul uses the phrase **I say this** to explain what he meant in the previous verse when he mentioned “factions” ([1:11](../01/11.md)). If it would be helpful in your language, you could express the meaning of this phrase with a comparable idiom for explaining what has already been said or express the idea plainly. Alternate translation: “what I mean is this” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 12 a4lo figs-explicitinfo τοῦτο, ὅτι 1 Having both **this** and **that** in this sentence may be redundant in your language. If it would be helpful in your language, you could express this form with a simpler way to introduce what Paul wants to **say**. Alternate translation: “that” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
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1CO 1 12 wf0n figs-hyperbole ἕκαστος ὑμῶν λέγει 1 Here Paul uses **each of you** to emphasize that many individuals within the Corinthian congregation are saying these kinds of things. He does not mean that each person says all four of these things. He also does not mean that every single person in the church is making these kinds of claims. Finally, he does not mean that these are the only four claims that they are making. If it would be helpful in your language, you could express the form that Paul uses with an expression that singles out many individuals within a group, and you could add a phrase that indicates that these are examples of what they are saying. Alternate translation: “people in your group are saying things like” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 1 12 vpym translate-names Παύλου…Ἀπολλῶ…Κηφᾶ 1 **Paul**, **Apollos**, and **Cephas** are the names of three men. **Cephas** is another name for Peter. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 1 12 bfd0 figs-quotations ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ 1 If you cannot use this quotation form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “that you are of Paul, or you are of Apollos, or you are of Cephas, or you are of Christ” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 1 12 a57r figs-possession ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ, ἐγὼ δὲ Χριστοῦ 1 Each one of you says Here Paul uses the possessive form to indicate that these people claim to be part of a specific leader’s group. If it would be helpful in your language, you could express the idea behind this form with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul,’ or ‘I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ.’” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 13 iam2 figs-123person μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε 1 In this verse, Paul speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If it would be helpful in your language, you could express this use of **Paul** by clarifying that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, Paul?” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 1 13 wf6r figs-rquestion μεμέρισται ὁ Χριστός? 1 Is Christ divided? Paul asks if **Christ** has **been divided**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their behavior is. If it would be helpful in your language, you could express the idea behind the meaning of this questionwith a strong negative statement. Alternate translation: “Christ has certainly not been divided!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 1 13 w175 figs-activepassive μεμέρισται ὁ Χριστός? 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **divided** rather than whoever does the “dividing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Have they divided Christ?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 13 aw2r figs-metaphor μεμέρισται ὁ Χριστός 1 Here Paul speaks as if **Christ** could be **divided** into pieces and given to different groups. He speaks this way because he identifies the church with the body of Christ. If the church is divided into groups, then the body of Christ has been divided up as well. However, it is absurd to think that Christ’s body has been cut up into pieces, so it is also absurd to divide the church into pieces. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “Has Christ’s own body been divided, just as your church has been divided?” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 13 g5qh figs-rquestion μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν 1 Was Paul crucified for you? Paul asks if **Paul was not crucified**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If it would be helpful in your language, you could express the idea behind this questionwith a strong negative statement. Alternate translation: “Paul was certainly not crucified for you!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 1 13 lqsy figs-activepassive μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the one who is **crucified** rather than whoever does the “crucifying.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “They did not crucify Paul for you, did they?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 13 tb2i figs-rquestion ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε? 1 Were you baptized in the name of Paul? Paul asks if they **were baptized in the name of Paul**, but he is not really asking for information. Rather, the question assumes that the answer is “no,” and Paul uses a question to invite the Corinthians to think about how absurd their thinking is. If it would be helpful in your language, you could express the idea behind this questionwith a strong negative statement. Alternate translation: “You were certainly not baptized in the name of Paul!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 1 13 tii7 figs-activepassive ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε? 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **baptized** rather than whoever does the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Or did they baptize you in the name of Paul?” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 13 zi1y figs-metonymy εἰς τὸ ὄνομα Παύλου 1 in the name of Paul Here Paul uses the word **name** to refer to authority. What he means is that, when they were baptized, no one used the **name of Paul**, and therefore they do not belong to his group. Instead, he implicitly asserts that they belong to God, whose name would have been used when they were baptized. If it would be helpful in your language, you could express the idea behind the meaning of this word by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the authority of Paul” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 1 14 hhh8 grammar-connect-exceptions οὐδένα ὑμῶν ἐβάπτισα, εἰ μὴ 1 none of you, except If it would appear in your language that Paul is making a statement here and then contradicting it, you could reword the sentence to avoid using an exception clause. Alternate translation: “I baptized only two of you:” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 1 14 vqq6 translate-names Κρίσπον…Γάϊον 1 Crispus **Crispus** and **Gaius** are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 1 15 hv3m grammar-connect-logic-goal ἵνα 1 This was so that no one would say that you were baptized into my name Here, **so that** introduces a purpose or result. In this case, it introduces what results from Paul not baptizing many of the Corinthians. Because he did not baptize almost any of them, they cannot say that they were baptized into his name. If it would be helpful in your language, you could express this connection with a word that indicates result, and you could specify that it is the result of Paul not baptizing many of them. Alternate translation, as a new sentence: “The result is that” or “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 1 15 dwdv figs-activepassive εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **baptized** rather than whoever does the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “someone baptized you into my name” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 15 u8f6 figs-metonymy εἰς τὸ ἐμὸν ὄνομα 1 Here, just as in [1:13](../01/13.md), Paul uses the word **name** to refer to authority. What he means is that, when they were baptized, no one used Paul’s **name**, and therefore they do not belong to his group. If it would be helpful in your language, you could express the idea behind the meaning of this word by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under my authority” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 1 16 mq74 grammar-connect-words-phrases δὲ 1 Here, **Now** interrupts the argument and reintroduces the theme of [1:14](../01/14.md), which is about whom Paul baptized. If it would be helpful in your language, you could express the idea behind this transition by using punctuation that indicates a brief aside or parenthesis, or you could use a phrase that introduces when someone remembers something. Alternate translation: “Speaking of baptizing, I remember that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 16 ed59 translate-names Στεφανᾶ 1 the household of Stephanas **Stephanas** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 1 16 nlzn translate-unknown οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα 1 This statement expresses more or less confidence about how many people Paul baptized. It could mean that Paul is: (1) relatively confident that he has thought of everyone he baptized. Alternate translation: “I think that this is everyone that I baptized” (2) less confident that he has thought of everyone he baptized. Alternate translation: “I do not remember if I baptized any others” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 16 qbjf grammar-connect-condition-hypothetical εἴ 1 Paul here uses the condition introduced by **if** because he wishes to acknowledge that he thinks he has mentioned everyone that he baptized, but he is not sure. If it would be helpful in your language, you could express the meaning of this word with a word that expresses uncertainty. Alternate translation: “whether” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 1 17 jkfj grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation for why Paul has baptized so few people. If it would be helpful in your language, you could express this connection with a word that introduces an explanation, and you could clarify that it explains how little he baptizes. Alternate translation: “I only baptized a few people, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 17 ga5k figs-infostructure οὐ…ἀπέστειλέν με Χριστὸς βαπτίζειν, ἀλλὰ εὐαγγελίζεσθαι 1 If your language would not naturally put the negative statement before the positive statement, you could reverse them and introduce **not with wise speech** by repeating **proclaim**. Alternate translation: “Christ sent me to proclaim the gospel, not to baptize. I proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 1 17 tg7i figs-ellipsis ἀλλὰ εὐαγγελίζεσθαι 1 Christ did not send me to baptize In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If you do need these words in your language, you could repeat the “sending” language. Alternate translation: “but he sent me to proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 1 17 p3cf figs-ellipsis οὐκ ἐν σοφίᾳ λόγου 1 In this clause, Paul has omitted some words that might be necessary to make a complete thought in your language. If you do need these words in your language, you could repeat the “proclaiming” language. Alternate translation: “I do not proclaim it with wise speech” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 1 17 u60s grammar-connect-logic-goal ἵνα 1 Here, **so that** introduces the purpose for which Paul does not use “wise speech.” Here, you could use a word or phrase that normally indicates purpose. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 1 17 zn1n figs-metaphor μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ 1 clever speech … the cross of Christ should not be emptied of its power Here Paul speaks as if the **cross of Christ** were a container that was full of power and which he does not wish to empty of that power. By this, he means that he does not want to take away the power that the cross and the message about it have. If it would be helpful in your language, you could express this phrase with a comparable metaphor or express the idea plainly, including the idea of power. Alternate translation: “the cross of Christ would not lose its power” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 17 qdyj figs-activepassive μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **cross** that could be **emptied** rather than the person doing the “emptying.” If you must state who does the action, Paul implies that he himself would do it. Alternate translation: “I would not empty the cross of Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 18 j7cw grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces an explanation of the last part of [1:17](../01/17.md). In this verse, then, Paul explains further why he does not use wise speech. If it would be helpful in your language, you could express this connection with words that introduce an explanation, and you could briefly restate what Paul is explaining. Alternate translation: “I speak in this way because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 18 fq4x figs-possession ὁ λόγος…ὁ τοῦ σταυροῦ 1 the message about the cross Here Paul uses the possessive form to speak about a **word** or a teaching that is about **the cross**. If it would be helpful in your language, you could express this form by clarifying that the **cross** is the content of the **word**. Alternate translation: “the word about the cross” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 18 utr3 figs-metonymy τοῦ σταυροῦ 1 Here, the word **cross** stands for the event in which Jesus died on the cross. If it would be helpful in your language, you could include Jesus’ death in your translation. Alternate translation: “of Jesus’s death on the cross” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 1 18 p4wb figs-abstractnouns μωρία ἐστίν 1 is foolishness If your language does not use an abstract noun for the idea behind **foolishness**, you can express the idea by using an adjective such as “foolish.” Alternate translation: “seems foolish” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 1 18 lq5z figs-activepassive τοῖς…ἀπολλυμένοις 1 to those who are dying If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who **are perishing** rather than focusing on the person who makes them “perish.” If you must state who does the action, Paul could imply that: (1) they cause or experience the action. Alternate translation: “to those who will experience destruction” (2) God does the action. Alternate translation: “to those whom God will destroy” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 18 ao4m figs-activepassive τοῖς δὲ σῳζομένοις ἡμῖν 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **being saved** rather than the person doing the “saving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “but to us whom God is saving” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 18 m66w figs-distinguish τοῖς δὲ σῳζομένοις ἡμῖν 1 The description **who are being saved** distinguishes **us** from everyone else. It is not just adding information. Use a form in your language that shows that this is a distinguishing phrase. Alternate translation: “but to us, that is, the ones who are being saved” (See: [[rc://en/ta/man/translate/figs-distinguish]])
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1CO 1 18 ji74 figs-possession δύναμις Θεοῦ ἐστιν 1 it is the power of God Here Paul uses the possessive form to describe **power** that comes from **God**. If it would be helpful in your language, you could express this form by clarifying that **God** is the source of the **power**. Alternate translation: “power from God” or “God working in power” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 19 fdhk grammar-connect-words-phrases γάρ 1 Here, **For** introduces Paul’s evidence that what he said in [1:18](../01/18.md) is true. You could use a word that introduces evidence for a claim or leave the word untranslated. Alternate translation: “As” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 19 wx5x figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 19 tzmj writing-quotations γέγραπται γάρ 1 In Paul’s culture, **For it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Isaiah 29:14](../isa/29/14.md). If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in Isaiah” or “For it says in the book of Isaiah” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 1 19 tc6n figs-quotations ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω 1 I will frustrate the understanding of the intelligent If you cannot use this form in your language, you could translate this direct quote as an indirect quote, specifying that God is the subject and including an introductory word such as “that.” Alternate translation: “that God will destroy the wisdom of the wise, and he will frustrate the understanding of the intelligent” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 1 19 kzb0 figs-possession τὴν σοφίαν τῶν σοφῶν…τὴν σύνεσιν τῶν συνετῶν 1 In both of these clauses, Paul uses the possessive form to describe **wisdom** or **understanding** that belongs to **the wise** or **the intelligent**. If it would be helpful in your language, you could indicate that **wisdom** and **understanding** belong to **the wise** or **the intelligent**. Alternate translation: “the wisdom that the wise have … the understanding that the intelligent have” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 19 gft6 figs-nominaladj τῶν σοφῶν…τῶν συνετῶν 1 Paul is using the adjectives **wise** and **intelligent** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the people who are wise … of the people who are intelligent” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 1 19 pa5n translate-unknown τῶν συνετῶν 1 Here, **intelligent** describes someone who is good at figuring out problems, understanding new ideas, and making smart decisions. Use a word in your language that gets this general idea across. Alternate translation: “of the smart” or “of the clever” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 20 m6tf figs-rquestion ποῦ σοφός? ποῦ γραμματεύς? ποῦ συνζητητὴς τοῦ αἰῶνος τούτου? 1 Where is the wise person? Where is the scholar? Where is the debater of this world? With these questions, Paul is not actually asking about the location of certain people. Rather, he is suggesting to the Corinthians that these kinds of people cannot be found. If it would be helpful in your language, you could express the idea behind these questionswith statements that: (1) assert that these people do not actually have real wisdom, knowledge, or skill. Alternate translation: “The wise person does not really have wisdom. The scholar does not really know much. The debater of this age is not really good at arguing” (2) assert that these people do not exist. Alternate translation: “There is no wise person. There is no scholar. There is no debater of this age” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 1 20 h0qa figs-genericnoun σοφός…γραμματεύς…συνζητητὴς 1 Paul uses these singular nouns to identify types of people, but he does not mean just one **wise person**, **scholar**, or **debater**. If it would be helpful in your language, you could express this form with a form that identifies a type of person, or you could translate these nouns in plural form. Alternate translation: “the kind of person who has wisdom … the kind of person who is a scholar … the kind of person who is a debater” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 1 20 mzxx figs-possession συνζητητὴς τοῦ αἰῶνος τούτου 1 Here Paul uses the possessive form to describe a **debater** who is part of **this age**. In fact, Paul may mean that the **wise person** and the **scholar** also belong to **this age**. If it would be helpful in your language, you could express the idea behind this form with a relative clause. Alternate translation: “the debater, who belongs in this age” or “the debater? All these kinds of people belong to this age” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 20 u5j5 translate-unknown συνζητητὴς 1 the debater Here, **debater** refers to a person who spends much of their time arguing about beliefs, values, or actions. If it would be helpful in your language, you could express the meaning of this word with a short phrase or a term that expresses this idea better. Alternate translation: “the disputant” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 20 a7zl figs-rquestion οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου? 1 Has not God turned the wisdom of the world into foolishness? 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 it would be helpful in your language, you could express the idea behind this questionwith a statement. Alternate translation: “ God has turned the wisdom of the world into foolishness” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 1 20 y5wx figs-possession τὴν σοφίαν τοῦ κόσμου 1 Here Paul uses the possessive form to describe **wisdom** that seems wise according to the standard of this **world**. If it would be helpful in your language, you could express the idea behind this formusing a relative clause. Alternate translation: “the wisdom that this world values” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 21 cihg grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation of how God has turned the wisdom of the world into foolishness ([1:20](../01/20.md)). You could use a word that introduces an explanation in your language or a short phrase that identifies that this verse explains the previous verse. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 21 eauj grammar-connect-logic-result ἐπειδὴ…οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς 1 Here, **since** introduces the reason for the second half of the verse, which , begins with **God was pleased**. If it would be helpful in your language, you could make this more explicit or break the two pieces into two sentences and use a transition word that indicates result. Alternate translation: “because … the world did not know God through wisdom, therefore God was pleased” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 21 tnez figs-possession ἐν τῇ σοφίᾳ τοῦ Θεοῦ 1 Here Paul uses the possessive form to speak of **wisdom** that **God** uses when he makes decisions or acts. If it would be helpful in your language, you could express the idea behind this formby adding “plans” or “thinking” and translating **wisdom** with an adjective such as “wise.” Alternate translation: “in God’s wise plan” or ”in God’s wise thinking” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 21 odyk figs-synecdoche ὁ κόσμος 1 Here Paul uses **world** to refer to the humans that are part of the **world**. If it would be helpful in your language, you could express the meaning of this word by translating **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 1 21 d7xw figs-possession τῆς μωρίας τοῦ κηρύγματος 1 those who believe Here Paul uses the possessive form to speak of **preaching** that is characterized by **foolishness**. If it would be helpful in your language, you could express the idea behind this formby translating **foolishness** as an adjective describing **the preaching** or the content of **the preaching**. Alternate translation: “the foolish preaching” or “the foolish message that we preach” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 21 lkk1 figs-irony τῆς μωρίας 1 Paul describes the **preaching** as **foolishness**. He does not actually think his message is foolish. Instead, he speaks from the perspective of **the world** and its **wisdom**, because the message is foolish to **the world**. If it would be helpful in your language, you could express this way of speaking with an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the so-called foolishness” (See: [[rc://en/ta/man/translate/figs-irony]])
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1CO 1 22 j8nh grammar-connect-words-phrases ἐπειδὴ καὶ Ἰουδαῖοι 1 Here, **For** sets up the contrast between this verse and what Paul says in the next verse. If your language has a way to begin a contrast, you could use it here. Otherwise, you could leave the word untranslated. Alternate translation: “It is indeed true that Jews” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 22 e1sy figs-hyperbole Ἰουδαῖοι…Ἕλληνες 1 By using the words translated **Jews** and **Greeks**, Paul is not saying that every single Jewish and Greek person does these things. Instead, he is generalizing, identifying common patterns among people who are Jewish and Greek. If it would be helpful in your language, you could express this form by clarifying that not all **Jews** and **Greeks** are meant. Alternate translation: “most Jews … most Greeks” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 1 22 t32r translate-unknown Ἕλληνες 1 Here, **Greeks** does not refer only to people who are ethnically Greek. However, it also does not refer to everyone who is not a Jew. Rather, it refers to people who speak the Greek language and who value the philosophy and education that are part of Greek culture. If it would be helpful in your language, you could express the meaning of this word with a word or phrase that identifies these people by their interests and values more than by their ethnicity. Alternate translation: “people who value Greek philosophy” or “people who had a Greek education” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 23 q8sj grammar-connect-logic-contrast δὲ 1 Here Paul continues the contrast he set up in [1:22](../01/22.md). Jews seek signs, and Greeks seek wisdom, but Paul and those like him proclaim that the Messiah was crucified. If it would be helpful in your language, you could express this connection with a word or phrase that indicates a strong contrast between behavior or beliefs. Alternate translation: “In contrast with them,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 1 23 v9fa figs-exclusive ἡμεῖς 1 General Information: Here, **we** refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 1 23 ntu3 figs-activepassive Χριστὸν ἐσταυρωμένον 1 Christ crucified If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Christ** who was **crucified** rather than the person doing the “crucifying.” If you must state who does the action, you can express the idea with: (1) **Christ** as the subject. Alternate translation: “that Christ laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “that they crucified Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 23 krw3 figs-metaphor σκάνδαλον 1 a stumbling block Paul uses **stumbling block** to indicate that the message about “Christ crucified” causes offense or repulses many Jews. If it would be helpful in your language, you could express the meaning of this word with a comparable metaphor or express the idea plainly. Alternate translation: “a repulsive concept” or “an unacceptable idea” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 23 n6u2 figs-hyperbole Ἰουδαίοις…ἔθνεσιν 1 By using the words translated **Jews** and **Gentiles**, Paul is not saying that every single Jewish and Gentile person responds to the gospel in these ways. Instead, he is generalizing, identifying common patterns among people who are Jewish and Gentile. If it would be helpful in your language, you could express this form by clarifying that not all **Jews** and **Gentiles** are meant. Alternate translation: “to most Jews … to most Gentiles” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 1 24 xgw1 grammar-connect-logic-contrast δὲ 1 Here Paul uses **But** to contrast **those who are called** and the “Jews” and “Gentiles” in [1:23](../01/23.md). If it would be helpful in your language, you could express this connection with a word or phrase that contrasts people and their thinking. Alternate translation: “In contrast with them,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 1 24 i7l4 figs-infostructure αὐτοῖς…τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν Θεοῦ δύναμιν, καὶ Θεοῦ σοφίαν 1 Paul here puts the people he is talking about first before he makes a statement about them. If this is unnatural in your language, you could: (1) phrase the sentence so that **those who are called** is the subject of the whole sentence. Alternate translation: “those who are called, both Jews and Greeks, know that Christ is the power of God and the wisdom of God” (2) move **to those who are called** to the end of the sentence. Alternate translation: “Christ is the power of God and the wisdom of God to those who are called, both Jews and Greeks” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 1 24 h7iw figs-123person αὐτοῖς…τοῖς κλητοῖς 1 to those whom God has called Paul uses the third person to speak about those whom God has called, because he is speaking of the group as a category in comparison with Jews who find the gospel a stumbling block and Gentiles who find the gospel to be foolish. He does not use the third person because he excludes himself or the Corinthians from this category. If it would be helpful in your language, you could express the idea behind this formwith the first person. Alternate translation: “to those of us who are called” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 1 24 appp figs-activepassive τοῖς κλητοῖς 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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: “whom God has called” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 24 pt5x translate-unknown Ἕλλησιν 1 Here, **Greeks** does not refer only to people who are ethnically Greek. However, it also does not refer to everyone who is not a Jew. Rather, it refers to people who speak the Greek language and who value the philosophy and education that are part of Greek culture. If it would be helpful in your language, you could express the meaning of this word with a word or phrase that identifies these people by their interests and values more than by their ethnicity. Alternate translation: “people who value Greek philosophy” or “people who had a Greek education” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 24 hu1s figs-metonymy Χριστὸν 1 Christ as the power and the wisdom of God Here, the word **Christ** could refer to: (1) the message about the work of Christ. Alternate translation: “the message about Christ” (2) the work of Christ, especially his death. Alternate translation: “Christ’s work” or “Christ’s death” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 1 24 w9vm figs-possession Θεοῦ δύναμιν 1 the power … of God Here Paul uses the possessive form to speak of **power** that comes from **God**. If it would be helpful in your language, you could express this form by clarifying that **God** is the source of the **power**. Alternate translation: “power from God” or “God acting powerfully” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 24 p1hu figs-possession Θεοῦ σοφίαν 1 the wisdom of God Here Paul uses the possessive form to speak of **wisdom** that comes from **God**. If it would be helpful in your language, you could express this form by clarifying that **God** is the source of the **wisdom**. Alternate translation: “wisdom from God” or “God giving wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 25 fst8 grammar-connect-logic-result ὅτι 1 Here, **For** introduces the reason why the seemingly foolish message about Christ is power and wisdom ([1:24](../01/24.md)). If it would be helpful in your language, you could express this connection with a word that introduces a reason or a short phrase that connects this verse to the previous verse or verses. Alternate translation: “God works through foolishness because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 25 h9hh figs-irony τὸ μωρὸν τοῦ Θεοῦ…τὸ ἀσθενὲς τοῦ Θεοῦ 1 the foolishness of God is wiser than people, and the weakness of God is stronger than people Paul describes God as having **foolishness** and **weakness**. He does not actually think that God is weak and foolish, but he is speaking of them from the perspective of the world and its wisdom. From the perspective of the world, Paul’s God is indeed foolish and weak. What Paul means to say is that what the world sees as **foolishness** and **weakness** is still **wiser** and **stronger** than anything that humans have to offer. If it would be helpful in your language, you could express this way of speaking with an expression that indicates that Paul is using irony or speaking from another person’s perspective. Alternate translation: “the apparent foolishness of God … the apparent weakness of God” (See: [[rc://en/ta/man/translate/figs-irony]])
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1CO 1 25 esc9 figs-gendernotations τῶν ἀνθρώπων -1 The words translated **men** in both places in this verse do not refer just to male people. Rather, Paul means any human of any sex. If it would be helpful in your language, you could translate **men** to refer to both genders or use a gender-neutral word. Alternate translation: “women and men … women and men” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 1 25 jydy figs-possession τὸ μωρὸν τοῦ Θεοῦ…ἐστίν 1 Here Paul uses the possessive form to describe **foolishness** that comes from **God**. If it would be helpful in your language, you could express the idea behind this formwith a phrase that indicates that **God** does **foolishness**. Alternate translation: “the foolish things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 25 uciw figs-ellipsis σοφώτερον τῶν ἀνθρώπων ἐστίν 1 Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the wisdom.” Alternate translation: “is wiser than the wisdom of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 1 25 gnpe figs-possession τὸ ἀσθενὲς τοῦ Θεοῦ 1 Here Paul uses the possessive form to describe **weakness** that comes from **God**. If it would be helpful in your language, you could express this form by translating this idea with a phrase that indicates that **God** does **weakness**. Alternate translation: “the weak things that God does are” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 25 i7pl figs-ellipsis ἰσχυρότερον τῶν ἀνθρώπων 1 Paul does not include all the words that are needed in many languages to make a complete comparison. If you do need these words in your language, you could add whatever is needed to make the comparison complete, such “the strength.” Alternate translation: “stronger than the strength of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 1 26 je03 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces proof for or examples of what Paul has claimed so far about God choosing to work through foolishness and weakness. If it would be helpful in your language, you could express this connection with a word or phrase that introduces examples or support. Alternate translation: “For instance,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 26 c8sf figs-synecdoche τὴν κλῆσιν ὑμῶν 1 Here, **calling** refers primarily to who the Corinthians were at the time of their **calling**. It does not primarily refer to God’s act in **calling** them. If it would be helpful in your language, you could emphasize this aspect in your translation. Alternate translation: “who you were at your calling” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 1 26 xq6b figs-gendernotations ἀδελφοί 1 Here, **brothers** does not just refer to men but to people of any sex. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 1 26 w6l1 figs-litotes οὐ πολλοὶ -1 Not many of you Here Paul uses a form that can more easily be stated in inverse form in many languages. If: (1) your language would most naturally put **not** with the verb instead of **many**, you could do so here. Alternate translation: “many were not … many were not … and many were not” (2) your language would most naturally use a word that indicates a small number of people here, you could use it without **not**. Alternate translation: “few … few … and few” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 1 26 unig writing-pronouns οὐ πολλοὶ -1 While Paul does not explicitly state that **not many** refers to the Corinthians, he is referring to the Corinthians when he says **not many**. If it would be helpful in your language, you could insert “you.” Alternate translation: “not many of you … not many of you … and not many of you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 1 26 camj figs-infostructure οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς 1 Paul here uses the phrase **according to the flesh** to clarify what he means by **wise**, and also **powerful**, and also **of noble birth**, not just **wise**. If it would be helpful in your language, you could move the phrase **according to the flesh** so that it is clear that it modifies all three of these statements. Alternate translation: “according to the flesh, not many were wise, not many were powerful, and not many were of noble birth (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 1 26 pws2 figs-idiom κατὰ σάρκα 1 wise according to the flesh Here Paul uses the phrase **according to the flesh** to refer to human ways of thinking. If it would be helpful in your language, you could express the meaning of this phrase by stating the idiom **according to the flesh** with a phrase that refers to human values or perspectives. Alternate translation: “according to human definitions” or “according to what humans value” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 27 qjvd grammar-connect-logic-contrast ἀλλὰ 1 Here Paul introduces a contrast. He is contrasting **God chose the foolish things** with what a person might expect about how God would treat foolish and weak people like the Corinthians. He is not contrasting how **God chose the foolish things** with the statements in the previous verse about the foolishness and weakness of the Corinthians. If it would be helpful in your language, you could express this contrast by clarifying that Paul writes **But** to contrast this statement with what a person might expect about God. Alternate translation: “Despite what might be expected,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 1 27 qv5l figs-parallelism τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τοὺς σοφούς; καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά 1 God chose … wise. God chose … strong Here Paul makes two very similar statements in which **foolish** goes with **weak** and **wise** goes with **strong**. These two statements are almost synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could combine the two sentences into one. Alternate translation: “God chose the unimportant things of the world in order that he might shame the important things” or “God chose the foolish and weak things of the world in order that he might shame the wise and strong” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 1 27 r4ly figs-possession τὰ μωρὰ τοῦ κόσμου…τὰ ἀσθενῆ τοῦ κόσμου 1 Paul uses the possessive form twice to clarify that the **foolish things** and **weak things** are only **foolish** and **weak** from the perspective of the **world**. If it would be helpful in your language, you could express the idea behind this formwith a phrase such as “according to the world.” Alternate translation: “things that are foolish according to the world … things that are weak according to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 27 gdob figs-synecdoche τοῦ κόσμου -1 When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If it would be helpful in your language, you could express **the world** with an expression that refers to human beings in general. Alternate translation: “of people … of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 1 27 iwho grammar-connect-logic-goal ἵνα -1 Here, **in order that** could introduce: (1) the purpose for which **God chose the foolish things of the world** and **the weak things of the world**. Alternate translation: “so that … so that” (2) what happened when **God chose the foolish things of the world** and **the weak things of the world**. Alternate translation: “with the result that … with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 1 27 vtzx figs-nominaladj τοὺς σοφούς…τὰ ἰσχυρά 1 Paul uses the adjective **wise** to describe a group of people, and he uses the adjective **strong** to describe a group of people and things. Your language may use adjectives in the same way. If not, you could translate these two adjectives with noun phrases. Alternate translation: “people who are wise … people and things which are strong” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 1 28 tqxg figs-parallelism τοῦ κόσμου…ἐξελέξατο ὁ Θεός,…ἵνα 1 In this verse, Paul repeats many of the words from the parallel parts of the previous verse. He does this because, in his culture, repeating the same idea with different examples was more convincing than using just one example. If possible, translate these words the same way that you translated them in [1:27](../01/27.md). You could remove or change some of the words if it makes the sentence sound more convincing. Alternate translation: “he chose … of the world … in order that” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 1 28 k3kd translate-unknown τὰ ἀγενῆ 1 what is low and despised Here, **base things** is the opposite of the word translated “of noble birth” in [1:26](../01/26.md). Paul uses it to refer to things and people that were not considered important or powerful in his culture. If it would be helpful in your language, you could express **base things** with a word or phrase that refers to people and things that have low status or low importance. Alternate translation: “the marginalized things” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 28 d5pa translate-unknown τὰ ἐξουθενημένα 1 While **base things** refers to a person’s status or a thing’s status, the word translated **despised things** refers to how people treat other people or things that have low status. Usually, people badly treat others whom they consider to be of lower status, ignoring them or mocking them. That is what Paul means when he says **despised**. If it would be helpful in your language, you could express **despised things** with a word or phrase that refers to how people mistreat others of lower status. Alternate translation: “the scorned things” or “the things people treat with contempt” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 28 wir6 figs-possession τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα 1 Here Paul uses **of the world** to describe both **the base things** and **the despised things**. As in [1:27](../01/27.md), he uses the possessive form to clarify that **base things and the despised things** are only **base** and **despised** from the perspective of the world. If it would be helpful in your language, you could express the idea behind **of the world**with a phrase such as “according to the world.” Alternate translation: “the base things and the despised things according to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 1 28 unyl figs-synecdoche τοῦ κόσμου 1 When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings. If it would be helpful in your language, you could express **the world** with an expression that refers to human beings in general. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 1 28 gj19 figs-hyperbole τὰ μὴ ὄντα 1 nothing, to bring to nothing things that are held as valuable Here Paul further describes the **base things** and **the despised things** as if they were **things that are not**. He does not mean that the **base** and **despised things** do not exist. Instead, he is identifying how people often ignore the **base** and **despised things**, just as if they did not exist at all. If it would be helpful in your language, you could express **the things that are not** with a comparable phrase or express the idea plainly. Alternate translation: “the things that people ignore” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 1 28 f11p grammar-connect-logic-goal ἵνα 1 things that are held as valuable Here, **in order that** could introduce: (1) the purpose for which **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “so that” (2) what happened when **God chose the base things and the despised things of the world, the things that are not**. Alternate translation: “with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 1 28 f9s5 translate-unknown καταργήσῃ 1 Here, **he might bring to nothing** refers to making something ineffective, useless, or irrelevant. What Paul means is that God has made **the things that are** unimportant and without function because he instead worked through **the things that are not**. If it would be helpful in your language, you could express **bring to nothing** with a word or phrase that indicates that a person has acted so that something else is no longer important, useful, or effective. Alternate translation: “he might tear down” or “render ineffective” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 1 28 etjg figs-idiom τὰ ὄντα 1 In this context, **the things that are** does not refer primarily to things that exist. Rather, it refers primarily to things that are important in society and culture. If it would be helpful in your language, you could express **the things that are** with a comparable phrase that refers to important or significant things and people in your culture. Alternate translation: “the things that people care about” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 29 unr6 grammar-connect-logic-goal ὅπως 1 Here, **so that** introduces a final goal. In [1:28–29](../01/28.md), Paul uses “in order that” to introduce immediate goals, but here, **so that** is the overall goal. If it would be helpful in your language, you could express **so that** with a word or phrase that introduces a final or overall goal, making sure to distinguish it from the words you used in [1:28–29](../01/28.md), if possible. Alternate translation: “so that, in the end,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 1 29 q4gh figs-idiom μὴ…πᾶσα σὰρξ 1 Paul uses the word **flesh** to refer to humans. Unlike in many other places in his letters, **flesh** does not indicate sinful and weak humanity. Instead, it simply refers to humans compared to their creator, God. If it would be helpful in your language, you could express **flesh** with a word or phrase that commonly refers to people in general, especially if it includes the idea that people are created by God. Alternate translation: “no creature” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 1 29 fdv5 figs-metaphor ἐνώπιον τοῦ Θεοῦ 1 Here Paul speaks of people not boasting **before God**, as if they were standing in front of **God**. With this way of talking, Paul means that people are acting as if they could see God and God could see them. This means that they recognize that God knows what they say and do. If it would be helpful in your language, you could express this figure of speech with a comparable phrase that indicates that someone recognizes that God knows what they are doing and thinking. Alternate translation: “when they know that God sees them” or “while God looks on” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 30 yk4y grammar-connect-words-phrases δὲ 1 Here, **But** introduces a slight contrast between people who might boast and the Corinthians who are united to Christ. However, **But** primarily means that Paul is moving to the next step in his argument. If **But** would not express this idea in your language, you could use a word that indicates that the author is moving on to the next step, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 1 30 fmr3 figs-activepassive ἐξ αὐτοῦ…ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ 1 because of him While **because of him, you are in Christ Jesus** is not written the way most passive sentences are, this construction is like a passive sentence and may be difficult to represent in your language. What **because of him** means is that God is the source of how the Corinthians **are in Christ Jesus**. If it would be helpful in your language, you could rephrase these words so that “God” is the subject who makes it so that **you are in Christ Jesus**. Alternate translation: “he puts you in Christ Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 30 alyj writing-pronouns αὐτοῦ 1 Here, **of him** refers to God. If it would be helpful in your language, you could express to whom **him** refers with the name “God” here. Alternate translation: “of God” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 1 30 a986 figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ Jesus, explains how **Christ Jesus** can be **wisdom**, **righteousness**, **sanctification**, and **redemption** for the Corinthians. Alternate translation: “in union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 30 f1at figs-metaphor ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις; 1 Christ Jesus, who was made for us wisdom from God Here Paul uses language and structure that is very similar to what he used in [1:24](../01/24.md). Refer back to that verse to help you translate this verse. When Paul says that Jesus **was made for us wisdom** and **righteousness, and also sanctification and redemption**, he does not mean that Jesus has become these abstract ideas. Instead, he means that Jesus is the source of **wisdom**, **righteousness**, **sanctification**, and **redemption** for **us** who are **in Christ Jesus**. If it would be helpful in your language, you could include some clarifying words such as “the source of.” Alternate translation: “who was made for us the source of wisdom from God, the source of righteousness, and also the source of sanctification and redemption” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 1 30 lxpy figs-activepassive ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Christ Jesus**, who was **made for us wisdom**, rather than focusing on the person “making” him wisdom. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “whom God made for us wisdom from himself” or “whom God made to be wisdom for us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 1 30 yyns writing-pronouns ὃς 1 Here, **who** refers to **Christ Jesus**. If it would be helpful in your language, you could use the name of **Christ Jesus** instead of using **who** or along with **who**. Alternate translation: “the Christ who” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 1 30 g5um figs-abstractnouns σοφία…ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις 1 If your language does not use abstract nouns for the ideas behind **wisdom**, **righteousness**, **sanctification**, and **redemption**, you can express the ideas by using verbs with God as the subject. Alternate translation: “a person through whom God taught us, judged us not guilty, and also set us apart for himself and set us free” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 1 31 dm5h grammar-connect-logic-result ἵνα 1 Here, **so that** could introduce: (1) the result of everything he has said about God being the one who chooses and acts. If you use one of the following alternate translation, you may need to add a period before it. Alternate translation: “Because of all this” or “Therefore” (2) the purpose for which God chose the weak and foolish. Alternate translation: “in order that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 1 31 gtv0 figs-ellipsis ἵνα καθὼς γέγραπται 1 Here Paul leaves out some words that might be required in your language to make a complete thought. If your language does need these words, you could supply words such as “we should do.” Alternate translation: “so that we should behave just as it is written” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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]])
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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 it would be helpful in your language, you could express this form with 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]])
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1CO 1 31 pfa7 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that: (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]])
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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]])
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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 it would be helpful in your language, you could express **boast in the Lord** with 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]])
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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/foolish]])<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 nonphysical 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.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.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.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]])
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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 it would be helpful in your language, you could express the idea behind this connectionwith 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]])
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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 it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters”(See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, 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]])
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1CO 2 1 o0vw grammar-connect-time-background ἐλθὼν πρὸς ὑμᾶς 1 The phrase **having come to you** gives background information. It describes what happened before Paul **did not come with superiority of speech or of wisdom**. If it would be helpful in your language, you could express this connection by clarifying by using a word that introduces action that has already occurred. Alternate translation: “after I came to you” or “when I came to you” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]])
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1CO 2 1 mioj figs-go ἐλθὼν πρὸς ὑμᾶς…ἦλθον οὐ 1 Here Paul is speaking about how he had previously visited the Corinthians. Use a form in your language that refers to a past visit. Alternate translation: “after arriving where you live, did not arrive” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 2 1 o3ks figs-possession ὑπεροχὴν λόγου ἢ σοφίας 1 Here Paul uses the possessive form to describe **speech** and **wisdom** that have **superiority**. If it would be helpful in your language, you could express the idea behind the meaning of this formby translating **superiority** as an adjective. Alternate translation: “superior speech or superior wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 1 ikmt translate-unknown ὑπεροχὴν λόγου ἢ σοφίας 1 Here, **superiority** refers to how something or someone has more authority, skill, knowledge, or power than something or someone else. If it would be helpful in your language, you could express the idea behind the meaning of this wordwith a comparable word or a short description. Alternate translation: “greatness of speech or of wisdom” or “speech or wisdom that was better than what others have” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 1 kxie grammar-connect-time-simultaneous σοφίας, καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ Θεοῦ 1 The phrase **proclaiming to you the mystery of God** gives the situation in which Paul **did not come with superiority of speech or of wisdom**. If it would be helpful in your language, you could make it explicit by including a word that indicates that these things are happening at the same time. Alternate translation: “or wisdom when I proclaimed to you the mystery of God” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 2 1 nam8 figs-possession τὸ μυστήριον τοῦ Θεοῦ 1 Here Paul uses the possessive form to describe a **mystery** that is: (1) revealed by God. Alternate translation: “the mystery given by God” or “the mystery from God” (2) about God. Alternate translation: “the mystery about God” or “the mystery concerning God” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 1 xu7t translate-textvariants μυστήριον 1 In Paul’s language, **mystery** and “testimony” look and sound very similar. While some early and important manuscripts have “testimony” here, other early and important manuscripts have **mystery**. Unless there is a good reason to translate “testimony,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 2 2 a2g9 figs-hyperbole οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν 1 I decided to know nothing … except Jesus Christ Here Paul speaks as if he decides to forget all his knowledge and become ignorant of everything except **Jesus Christ**. This is an exaggeration that the Corinthians would have understood as emphasis on Paul’s sharp focus on **Jesus Christ** as the one thing he wished to tell the Corinthians about. If it would be helpful in your language, you could express this exaggeration with a phrase that indicates that it is an exaggeration or express the idea plainly. Alternate translation: “I decided to speak among you only about Jesus Christ” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 2 2 nk9r grammar-connect-exceptions οὐ…ἔκρινά τι εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον 1 If it would appear in your language that Paul makes a strong statement about knowing nothing and then contradicts it, you could reword this sentence so that there is no **except**. Alternate translation: “I decided that among you I would only know Jesus Christ and him crucified” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 2 2 zvge figs-activepassive τοῦτον ἐσταυρωμένον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Jesus Christ** who was **crucified** rather than the person doing the “crucifying.” If you must state who does the action, you can express the idea with: (1) **Christ** as the subject. Alternate translation: “how he laid down his life on the cross” (2) an indefinite or vague subject. Alternate translation: “how they crucified him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 3 xen3 grammar-connect-words-phrases κἀγὼ 1 Here, **And I** is the same word Paul used to introduce [2:1](../02/01.md). It again introduces how Paul himself fits into the pattern he introduced in the last chapter. Just as God chooses the weak and the foolish, Paul himself was weak and foolish. If it would be helpful in your language, you could express the idea behind this connectionwith a word or phrase that introduces an example or a comparison. Alternate translation: “Just as I did not use superior words and wisdom, I myself” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 2 3 s9lp κἀγὼ…ἐγενόμην πρὸς ὑμᾶς 1 I was with you Alternate translation: “And I remained with you”
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1CO 2 3 e8li figs-abstractnouns ἐν ἀσθενείᾳ, καὶ ἐν φόβῳ, καὶ ἐν τρόμῳ πολλῷ, 1 in weakness If your language does not use abstract nouns for the ideas behind **weakness**, **fear**, and **trembling**, you can express the ideas by using adjectives or verbs. Alternate translation: “as a weak, fearful, and frequently trembling person” or “while I ailed, feared, and often trembled” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 4 lewv figs-ellipsis ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ ἐν πειθοῖς σοφίας λόγοις 1 Here Paul does not use the verb **were** in his sentence. In English, this word is essential, so it has been included in the ULT. If you can translate this sentence without **were**, you could do so here. Otherwise, you could retain **were** as it appears in the ULT. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 2 4 g5my figs-abstractnouns ὁ λόγος μου καὶ τὸ κήρυγμά μου, οὐκ 1 If your language does not use abstract nouns for the ideas behind **word** and **proclamation**, you can express the ideas by using verbs such as “speak” or “talk” and “proclaim.” Alternate translation: “I spoke and proclaimed a message not” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 4 m23e figs-abstractnouns ἐν πειθοῖς σοφίας λόγοις 1 If your language does not use abstract nouns for the ideas behind **words** and **wisdom**, you can express the ideas by using a verb such as “speak” or “talk” and an adverb such as “wisely.” Alternate translation: “based on speaking persuasively and wisely” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 4 hl7e figs-possession πειθοῖς σοφίας λόγοις 1 Here Paul uses the possessive form to identify the **words** as containing **wisdom**. If it would be helpful in your language, you could express the idea behind this formby translating **wisdom** with an adjective such as “wise.” Alternate translation: “wise, persuasive words” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 4 chtx figs-ellipsis ἀλλ’ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως; 1 Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “but my word and my proclamation were with a demonstration of the Spirit and of power” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 2 4 kgnb figs-abstractnouns ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως 1 If your language does not use abstract nouns for the ideas behind **demonstration** and **power**, you can express the ideas by using a verb such as “demonstrate” or “show” and an adverb such as “powerfully.” Alternate translation: “based on demonstrating the Spirit and how he works powerfully” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 4 qrfj figs-possession ἀποδείξει Πνεύματος καὶ δυνάμεως 1 Here Paul uses the possessive form to describe a **demonstration** that: (1) comes from **the Spirit** and **power**. Alternate translation: “a demonstration by the Spirit and by power” (2) proves that the **Spirit** and **power** are present. Alternate translation: “a demonstration of the presence of the Spirit and of power” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 4 s83h translate-unknown ἀποδείξει 1 Here, **demonstration** refers to proving or showing that something is true. If it would be helpful in your language, you could express the meaning of this word with a comparable expression. Alternate translation: “a validation” or “a confirmation” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 4 s6h6 figs-hendiadys Πνεύματος καὶ δυνάμεως 1 This phrase expresses a single idea by using two words connected with **and**. The word **Spirit** tells who is acting in **power**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “of the Spirit’s power” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
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1CO 2 5 av3t figs-idiom ἡ πίστις ὑμῶν, μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ’ ἐν δυνάμει Θεοῦ 1 Here, when someone has **faith** that is **in** something, the word **in** signals what the **faith** is based on. Unlike in many other cases, **in** does not introduce what it is that people trust. If it would be helpful in your language, you could express the meaning of this phrase by translating **in** with a word or phrase that indicates the basis of the **faith**. Alternate translation: “your faith might not be based on the wisdom of men but be based on the power of God” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 2 5 ovoj figs-abstractnouns ἡ πίστις ὑμῶν, μὴ ᾖ 1 If you cannot use this form in your language, you could express the idea in active form by translating **faith** with a verb such as “trust” or “believe.” Alternate translation: “you might believe not” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 5 rkoy figs-possession σοφίᾳ ἀνθρώπων 1 Here Paul uses the possessive form to describe what **men** think is **wisdom**. If it would be helpful in your language, you could express the idea behind this formby translating **men** with an adjective such as “human.” Alternate translation: “in human wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 5 cdw7 figs-gendernotations ἀνθρώπων 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 2 5 b29d figs-possession δυνάμει Θεοῦ 1 Here Paul uses the possessive form to speak of **power** that **God** has and shows. If it would be helpful in your language, you could express the idea behind the meaning of this phraseby translating **power** as a verb or adverb with **God** as the subject. Alternate translation: “God working powerfully” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 6 azm7 grammar-connect-logic-contrast δὲ 1 Now we do speak Here, **Now** introduces a contrast with what Paul has said in [2:4–5](../02/4.md). In those verses, he said that he did not speak with **wisdom**. In this verse, however, he clarifies that he does **speak** with **wisdom** of a certain kind. If it would be helpful in your language, you could express the idea behind **Now**by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 2 6 uena figs-exclusive λαλοῦμεν 1 Here, **we** refers to Paul and others like him who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 2 6 uka3 figs-abstractnouns σοφίαν -1 speak wisdom If your language does not use an abstract noun for the idea behind **wisdom**, you can express the idea by using by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “wisely … the wise speech” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 6 eq1q figs-nominaladj τοῖς τελείοις 1 the mature Paul is using the adjective **mature** 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 **mature** with a noun phrase or a relative clause. Alternate translation: “those who are mature” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 2 6 tm2e figs-possession σοφίαν δὲ, οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 Here Paul uses the possessive form to describe **wisdom** that fits with the standards and values of **this age** and that **rulers of this age** value. If it would be helpful in your language, you could express the idea behind this formby using verbal phrases. Alternate translation: “but not wisdom that fits with this age nor wisdom that the rulers of this age value” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 6 xn85 figs-ellipsis σοφίαν δὲ, οὐ 1 Here Paul omits some words that may be needed in your language to make this a complete thought. If your language does need these words, you could supply them from earlier in the verse. Alternate translation: “but we do not speak wisdom” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 2 6 xydl figs-possession τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 Here Paul uses the possessive form to describe **rulers** who are in power during **this age**. If it would be helpful in your language, you could express the idea behind this formby using language about the time in which the rulers have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 6 endk translate-unknown τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 The **rulers of this age** could refer to: (1) humans who have power. Alternate translation: “of the people who rule this age” (2) spiritual beings that have power. Alternate translation: “of the spiritual powers that rule this age” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 6 tbnh translate-unknown τῶν καταργουμένων 1 Paul has already used the word translated **passing away** in [1:28](../01/28.md), where it is translated **bring to nothing**. Here, the word means that the **rulers** are becoming ineffective, useless, or irrelevant, which means that they will no longer have power. If possible, translate this word like you did in [1:28](../01/28.md). Alternate translation: “who are becoming ineffective” or “who are losing their power” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 7 l064 figs-exclusive λαλοῦμεν…ἡμῶν 1 Here, **we** refers to Paul and anyone who preaches the gospel. It does not include the Corinthians. However, the word **our** does include the Corinthians along with Paul. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 2 7 bsme figs-possession Θεοῦ σοφίαν 1 Here Paul uses the possessive form to describe **wisdom** that **God** would consider to be true **wisdom**. This also means that the **wisdom** comes from **God**. If it would be helpful in your language, you could express this form by clarifying that the **wisdom** comes from **God**. Alternate translation: “the wisdom from God” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 7 wy8u figs-abstractnouns σοφίαν 1 If your language does not use an abstract noun for the idea behind **wisdom**, you can express the idea by using by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “the wise message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 2 7 xbye figs-explicitinfo ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην 1 Here Paul uses both **has been hidden** and **in a mystery**. Both of these phrases refer to something that is secret. If using both of these phrases is redundant in your language, you could use only one. Alternate translation: “that has been hidden” or “that is a mystery” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
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1CO 2 7 fd3s figs-activepassive τὴν ἀποκεκρυμμένην 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **the wisdom** that has **been hidden** rather than the person doing the “hiding.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “that God has hidden” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 7 ctb4 writing-pronouns ἣν 1 Here, **that** refers to **the wisdom**, not **a mystery**. If it would be helpful in your language, you could repeat **wisdom** here. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the wisdom that” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 2 7 k2ct figs-idiom πρὸ τῶν αἰώνων 1 before the ages Paul uses the phrase translated **before the ages** to say that God **predestined** before he made anything. If it would be helpful in your language, you could express the meaning of this phrase with a comparable idiom or express the idea plainly. Alternate translation: “before the beginning of time” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 2 7 q2z9 grammar-connect-logic-goal εἰς δόξαν ἡμῶν 1 for our glory Here, the phrase translated **for our glory** introduces the purpose for which **God predestined** the **wisdom**. If it would be helpful in your language, you could express **for our glory** with a word or phrase that introduces a purpose. Alternate translation: “so that we might have glory” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 2 8 bw5i writing-pronouns ἣν 1 Just as in [2:7](../02/07.md), **which** refers to “the wisdom,” not to “a mystery.” If it would be helpful in your language, you could repeat “wisdom” here. Alternate translation: “the wisdom that” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 2 8 imbk figs-possession τῶν ἀρχόντων τοῦ αἰῶνος τούτου 1 Just as in [2:6](../02/06.md), Paul uses the possessive form to describe **rulers** who are in power during **this age**. If it would be helpful in your language, you could express the idea behind this formby using language about the time in which **the rulers** have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 8 ur15 grammar-connect-words-phrases γὰρ 1 Here, **for** introduces Paul’s proof that **the rulers** did not understand. If it would be helpful in your language, you could express the idea behind the meaning of this wordusing a word that customarily introduces proof or evidence. Alternate translation: “which is true because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 2 8 ji1o grammar-connect-condition-contrary εἰ…ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν; 1 Here Paul uses **if** to introduce a scenario that he knows is not true. He wants to point out that the **rulers** were the ones who **crucified** Jesus, and this proves that they did not understand God’s wisdom. If it would be helpful in your language, you could express the idea behind this formby reversing the two clauses and making **they understood it** negative and **they would not have crucified the Lord of glory** positive. Alternate translation: “they crucified the Lord of glory, which means that they did not understand it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 2 8 zc89 figs-possession τὸν Κύριον τῆς δόξης 1 the Lord of glory Here Paul uses the possessive form to describe **the Lord** who has **glory**. If it would be helpful in your language, you could express the idea behind this formby translating **glory** with an adjective or a relative clause. Alternate translation: “the Lord, who has glory” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 9 fu1y grammar-connect-logic-contrast ἀλλὰ 1 Things that no eye … arisen, the things … who love him Here, **But** introduces a contrast with the hypothetical statement in [2:8](../02/08.md) about how the rulers would not have crucified the Lord if they had understood God’s wisdom. The **But** reminds the reader that this hypothetical statement is not true, and Paul wishes to introduce further statements about how people do not understand God’s wisdom. If it would be helpful in your language, you could leave **But** untranslated or use a word or phrase that would signal that Paul is no longer speaking hypothetically. Alternate translation: “But instead,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 2 9 wuar figs-ellipsis ἀλλὰ καθὼς γέγραπται 1 Here Paul has omitted some words that may be necessary in your language to form a complete thought. If necessary, you could supply a summary from [2:8](../02/08.md) of what the rulers did not understand and how they acted. Alternate translation: “But the rulers did not understand, just as it is written” or “But the rulers did do these things, just as it is written” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 2 9 qcb2 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 Isaiah the prophet (see [Isaiah 64:4](../isa/64/04.md)). If it would be helpful in your language, you could express this form with 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 Isaiah the prophet” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 2 9 w3m2 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Isaiah has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 9 pt3m figs-infostructure ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν 1 In this quotation, **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** are the **things God has prepared**. If your language would naturally put **What eye has not seen, and ear has not heard, and has not arisen in the heart of man** after **God has prepared**, you could reverse the order. Alternate translation: “God has prepared for those who love him what eye has not seen, and ear has not heard, and has not arisen in the heart of man” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 2 9 j9ib figs-synecdoche ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη 1 Things that no eye has seen, no ear has heard, no mind has imagined Here, the words **eye**, **ear**, and **heart** refer to the parts of the person that see, hear, and think. In each case, the word means that the whole person sees, hears, and thinks. If it would be helpful in your language, you could express this way of speaking with a word that refers to a person as a whole instead of just a part of that person. Alternate translation: “What a person has not seen, and a person has not heard, and has not arisen when a person thinks” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 2 9 xe03 figs-idiom ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη 1 The phrase **heart of man** refers to the place where humans think. If something “arises” there, that means that a human has thought about that thing. If it would be helpful in your language, you could express the meaning of **arisen in the heart of man** with a comparable phrase or express the idea plainly. Alternate translation: “man has not thought about” or “man has not imagined” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 2 9 pigi figs-possession καρδίαν ἀνθρώπου 1 Here Paul uses the possessive form to describe a **heart** that belongs to a **man**. If it would be helpful in your language, you could express this form by translating **man** with an adjective such as “human.” Alternate translation: “the human heart” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 9 yw0a figs-gendernotations ἀνθρώπου 1 Although **man** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **man** with a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 2 9 us5y grammar-collectivenouns ἀνθρώπου 1 Here, even though **man** is written in singular form, it refers to anyone who would be considered a **man**, that is, any human. If it would be helpful in your language, you could make **man** plural. Alternate translation: “of men” or “of humans” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
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1CO 2 10 z472 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces an explanation of the last line of the quote from [2:9](../02/09.md): “these things God has prepared for those who love him.” Paul wants to explain that these are the things that **God has revealed** to those who believe. If it would be helpful in your language, you could leave **For** untranslated or use a word or phrase that introduces an explanation. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 2 10 hp6w grammar-connect-words-phrases γὰρ 2 Here, **For** introduces an explanation for why God’s revelation is made **to us through the Spirit**. It is because the **Spirit searches everything** and knows everything that is **revealed**. If it would be helpful in your language, you could express this connection with a comparable word or phrase that introduces this kind of explanation. Alternate translation: “He works through the Spirit because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 2 10 zccl translate-unknown ἐραυνᾷ 1 Here, **searches** refers to how someone can explore or seek to know about something else. If it would be helpful in your language, you could express **searches** with another word for “exploring” or “knowing.” Alternate translation: “comprehends” or “knows about” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 10 bhyv translate-unknown τὰ βάθη τοῦ Θεοῦ 1 The phrase **deep things of God** refers to things about God that are hard to understand or things about God that no one can fully comprehend. If it would be helpful in your language, you could express this form with a comparable expression or state the idea plainly. Alternate translation: “secrets about God” or “things about God that no one knows” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 11 h4p8 figs-rquestion τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ? 1 For who knows a person’s thoughts except the spirit of the person in him? Here Paul uses a question because he thinks that everyone will agree with him, for this information is common knowledge in his culture. He does not use a question because he is not sure about the answer. If it would be helpful in your language, you could express the idea behind this questionby using a form that presents information that everyone knows and agrees with. Alternate translation: “For it is a well-known fact that no one among men knows the things of a man except the spirit of the man that is within him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 2 11 gw3u grammar-connect-exceptions τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ? οὕτως καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ. 1 no one knows the deep things of God except the Spirit of God In both parts of this verse, Paul makes a negative claim and then offers an exception to that claim. If it would appear in your language that Paul is contradicting himself, you could use a different structure that also singles out one possibility and negates all other possibilities. Alternate translation: “For the spirit of the man that is within him is the only one among men that knows the things of a man, right? So also, the Spirit of God is the only one that knows the things of God” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 2 11 li8e figs-gendernotations ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 Although the words translated **men**, **man**, and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express these masculine words with nongendered words or refer to both genders. Alternate translation: “among people … of a person … of the person that is within that person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 2 11 lmzi figs-genericnoun ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 Paul uses the word **man** to speak of people in general, not one specific person. If it would be helpful in your language, you could express **man** with a form that indicates people in general in your language. Alternate translation: “of a certain man … of that certain man that is within him” or “of men … of men that is within them” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 2 11 wfr2 figs-idiom τίς…ἀνθρώπων 1 The phrase **who among men** is a way of asking about people or things that belong to a specific category. Paul means to ask if there are any **men** who can know **the things of a man**. He uses this phrase because God also **knows the things of a man**, so he must limit his question to only **men**. If it would be helpful in your language, you could express the idea behind this formby using a phrase that asks about people or things, but only those that belong in a specific category. Alternate translation: “which man” or “out of all men, who” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 2 11 mi27 figs-idiom τὰ τοῦ ἀνθρώπου…τὰ τοῦ Θεοῦ 1 Here Paul uses the phrases **the things of a man** and **the things of God** to refer to everything that makes up the person, including personality, thoughts, actions, desires, possessions, and many more similar categories. Paul is intentionally general and does not narrow down which of these categories he has in mind. If it would be helpful in your language, you could express this form with an expression that refers to all the aspects of a person that makes that person unique. Alternate translation: “all the details about a man … all the details about God” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 2 11 i47d translate-unknown τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 spirit of the person Here, the word translated **spirit** is the same word that Paul uses for the Holy **Spirit**. It refers to the interior life of a person, to the part of them that people cannot see, including their thoughts and desires. If possible, use the same word here that you will use later in the verse for the **Spirit**, since Paul is drawing an analogy between the human **spirit** and God’s **Spirit**. If you cannot use the word for God’s **Spirit** to describe a human being, you could: (1) refer simply to a human without specifying which part of the human **knows**. Alternate translation: “the man himself” (2) use an expression that refers to the interior life of a human. Alternate translation: “the consciousness of the man that is within him” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 11 to3t figs-idiom τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ 1 In this culture, people would speak of the nonphysical part of a human being as if it were inside the physical part of a human being. Here Paul speaks in this way when he says that the **spirit of the man** is **within him**. By using **within him**, Paul is identifying the **spirit** as the one that belongs to **the man**. It is not some other man’s **spirit**. If it would be helpful in your language, you could translate **within him** by: (1) using a word or phrase that identifies that the **spirit** belongs to **the man** only. Alternate translation: “that man’s own spirit” (2) expressing the idea by using a phrase that describes where a human being’s nonphysical part would be in your culture. Alternate translation: “the spirit of the man that permeates him” or “the spirit of the man that suffuses him” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 2 12 zbv8 grammar-connect-words-phrases δὲ 1 General Information: Here, **But** introduces the next part of Paul’s argument. If it would be helpful in your language, you could leave **But** untranslated or use a word or phrase that signifies that the argument is moving on. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 2 12 evts figs-infostructure ἡμεῖς…οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ 1 If your language would naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “we received the Spirit who is from God, not the spirit of the world” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 2 12 emse translate-unknown τὸ πνεῦμα τοῦ κόσμου 1 The phrase **spirit of the world** could refer to: (1) a **spirit** that does not actually exist. In other words, Paul is saying that the Spirit they received did not come from the **world** but rather came from **God**. Alternate translation: “a spirit that comes from the world” (2) human ways of thinking and understanding, which could be called a **spirit**. In other words, Paul is saying that they did not receive human ways of thinking but rather ways of thinking that God’s Spirit brings. Alternate translation: “human ways of thinking” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 12 ev7j figs-possession τὸ πνεῦμα τοῦ κόσμου 1 Here Paul uses the possessive form to describe a **spirit** that comes from or has its source in **the world**. If it would be helpful in your language, you could express this form with a word or phrase that indicates that **the world** is the source or origin of this **spirit**. Alternate translation: “the spirit from the world” or “the spirit that comes from the world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 2 12 vw4v figs-ellipsis ἀλλὰ τὸ Πνεῦμα 1 Here Paul omits some words that may be needed in your language to make a complete thought. If it would be helpful in your language, you could supply some words from earlier in the sentence. Alternate translation: “but we received the Spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 2 12 w1qd figs-activepassive τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ 1 If it would be more natural in your language, you could make God the subject of the **who** statement. Alternate translation: “the Spirit whom God sent” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 12 n1c7 figs-activepassive τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν 1 freely given to us by God If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **the things** that are **given** rather than God, who does the “giving.” Alternate translation: “the things that God has freely given to us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 13 nan2 figs-exclusive λαλοῦμεν 1 Here, **we** refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 2 13 u797 figs-infostructure οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ’ ἐν διδακτοῖς Πνεύματος 1 The Spirit interprets spiritual words with spiritual wisdom If your language would not naturally put the negative statement before the positive statement, you could reverse them, putting **words** with the positive statement. Alternate translation: “in words taught by the Spirit, not in those taught by human wisdom” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 2 13 yg45 figs-activepassive διδακτοῖς ἀνθρωπίνης σοφίας λόγοις 1 The Spirit interprets spiritual words with spiritual wisdom If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **words** that are **taught** rather than focusing on the person doing the “teaching.” If you must state who does the action, Paul implies that “humans” or “people” do it. Alternate translation: “words that human wisdom teaches” or “words that humans teach as wisdom” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 13 ywbw figs-activepassive διδακτοῖς Πνεύματος 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **words** that are **taught** rather than the **Spirit**, who does the “teaching.” Alternate translation: “those that the Spirit teaches” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 13 gueq translate-unknown πνευματικοῖς πνευματικὰ συνκρίνοντες 1 Here, the phrase **combining spiritual things with spiritual words** could mean: (1) that Paul and those with him interpret **spiritual things** and ideas with **spiritual words**. Alternate translation: “interpreting spiritual things with spiritual words” (2) that Paul and those with him explain **spiritual things** to **spiritual** people. Alternate translation: “explaining spiritual things to spiritual people” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 13 kinz grammar-connect-time-simultaneous συνκρίνοντες 1 Here, **combining** introduces an action that takes place at the same time as when **we speak**. The idea is that **combining spiritual things with spiritual words** is the way that **we speak these things**. If it would be helpful in your language, you could express the idea behind this connectionby including a word or phrase that indicates that **combining** is the way in which **we speak**. Alternate translation: “by means of combining” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 2 13 mnpq translate-unknown συνκρίνοντες 1 Here, **combining** could mean: (1) interpreting or explaining an idea. Alternate translation: “interpreting” (2) putting two things together, either to compare or blend them together. Alternate translation: “comparing” or “compounding” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 14 i8jw grammar-connect-logic-contrast δὲ 1 Here, **But** introduces a new part of Paul’s argument, and it also introduces a contrast with how Paul and those with him speak by the power of the Spirit in [2:13](../02/13.md). Unlike Paul and those with him, the **natural person** does not have the Spirit and does not use spiritual words. If it would be helpful in your language, you could leave **But** untranslated or use a word that introduces a contrast. Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 2 14 hq3u translate-unknown ψυχικὸς…ἄνθρωπος 1 unspiritual person The phrase **the natural person** describes a person who does not have God’s Spirit. If it would be helpful in your language, you could express the idea behind the meaning of this phraseby using a word or phrase that describes someone who has not received God’s Spirit. Alternate translation: “the person without the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 14 cve2 figs-genericnoun ψυχικὸς…ἄνθρωπος, οὐ δέχεται…αὐτῷ…οὐ δύναται 1 General Information: Paul uses the words **person**, **him**, and **he** to speak of people in general, not one specific man. If it would be helpful in your language, you could express the meaning of these words with a form that indicates people in general in your language. Alternate translation: “any natural person does not receive … to him or her … he or she is not able” or “natural people do not receive … to them … they are not able” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 2 14 vvju figs-gendernotations αὐτῷ…οὐ δύναται 1 Here, the words translated **him** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he** and **him**by using a word that does not have gender, or you could use both genders. Alternate translation: “to that person … that person is not able” or “to him or her … he or she is not able” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 2 14 fye5 figs-activepassive μωρία…αὐτῷ ἐστίν 1 If it would be more natural in your language, you could reverse the structure and make **him** the subject of a verb such as “think” or “consider.” Alternate translation: “for he thinks that they are foolishness” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 14 gwe3 figs-activepassive πνευματικῶς ἀνακρίνεται 1 because they are spiritually discerned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **discerned** rather than focusing on the person doing the “discerning.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “people can only discern them spiritually” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 14 vznr πνευματικῶς ἀνακρίνεται 1 Alternate translation: “they are discerned by the power of the Spirit” or “they are discerned by people who are indwelt by the Spirit”
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1CO 2 15 w4q7 translate-unknown ὁ…πνευματικὸς 1 the one who is spiritual Here Paul uses **the spiritual one** as the opposite of “the natural person” in [2:14](../02/14.md). The phrase **the spiritual one** describes a person who does have God’s Spirit. If it would be helpful in your language, you could express the idea behind the meaning of this phraseby using a word or phrase that describes someone who has received God’s Spirit. Alternate translation: “the person with the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 2 15 gcv7 figs-genericnoun ὁ…πνευματικὸς ἀνακρίνει…αὐτὸς…ἀνακρίνεται 1 Paul uses the words **spiritual one** and **he himself** to speak of people in general, not one specific man. If it would be helpful in your language, you could express the meaning of these words with a form that indicates people in general. Alternate translation: “any spiritual person discerns … he himself or she herself” or “spiritual people discern … they themselves are discerned” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 2 15 ap89 figs-hyperbole τὰ πάντα 1 Here Paul uses **all things** as an exaggeration that the Corinthians would have understood to emphasize that the **spiritual one** can discern God’s gifts and the message of the gospel. Paul does not mean that every **spiritual** person is able to discern everything there is to know. If it would be helpful in your language, you could express the idea behind this exaggerationby using a phrase such as “many things,” and express the emphasis in another way. Alternate translation: “many things indeed” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 2 15 ji5n figs-activepassive αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who is **discerned** rather than the person doing the “discerning.” Alternate translation: “no one discerns him himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 2 15 ypl6 figs-gendernotations αὐτὸς…ἀνακρίνεται 1 Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he himself**by using a word that does not have gender, or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 2 15 zg4b figs-explicit αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται 1 Here Paul wishes to say that it is impossible for someone without the Spirit to properly understand or make judgments about the person who does have the Spirit. If this implication would be missed by your readers, you could make it more explicit that Paul is speaking about the impossibility of someone without the Spirit “discerning” someone with the Spirit. Alternate translation: “he himself cannot be discerned by anyone who is not spiritual” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 2 15 ndi1 figs-rpronouns αὐτὸς…ἀνακρίνεται 1 Here, **himself** focuses attention on **the spiritual one**. 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 is discerned” or “he indeed is discerned” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
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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.md). If it would be helpful in your language, you could express this connection with a word or phrase that indicates that Paul is introducing proof. Alternate translation: “you could tell that these things are true, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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]])
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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 it would be helpful in your language, you could express the idea behind the questionwith 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]])
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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 it would be helpful in your language, you could express the idea behind that the **Lord** is one who is thinking with **the mind**by using a verbal phrase. Alternate translation: “the thoughts that the Lord thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 it would be helpful in your language, you could express “having someone else’s mind” 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]])
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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 it would be helpful in your language, you could express the idea behind that **Christ** is the one who is thinking with **the mind**by using a verbal phrase. Alternate translation: “the thoughts that Christ thinks” (See: [[rc://en/ta/man/translate/figs-possession]])
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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.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](../03/01.md), [[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/foolish]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Infants and food metaphor<br><br>In [3:1–2](../03/01.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.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.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.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.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 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.
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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 it would be helpful in your language, you could express the idea behind the meaning of **And I**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]])
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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 it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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1CO 3 1 jx17 figs-nominaladj πνευματικοῖς…σαρκίνοις 1 spiritual people Paul is using the adjectives **spiritual** and **fleshly** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “to spiritual people … to fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 3 1 r5w5 figs-ellipsis ἀλλ’ ὡς σαρκίνοις, ὡς νηπίοις 1 fleshly people Here Paul leaves out some words that might be required in your language to make a complete thought. If it would be helpful in your language, you could supply the needed words from earlier in the sentence. Alternate translation: “but I spoke to you as to fleshly; I spoke to you as to infants” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 1 ja6t figs-metaphor νηπίοις ἐν Χριστῷ 1 as to little children in Christ Here Paul speaks as if the Corinthians were **infants**. He wants the Corinthians to think about how **infants** are immature, lack knowledge, and are unable to understand most things. By calling the Corinthians **infants in Christ**, he means that in their relationship with Jesus, they are immature, have little knowledge, and are unable to understand very much. If it would be helpful in your language, you could express why Paul calls the Corinthians **infants** with a comparable metaphor or express the idea plainly. Alternate translation: “to beginners in Christ” or “to those who could understand very little about their faith in Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 3 1 m588 figs-metaphor ἐν Χριστῷ 1 Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, explains in what area of their lives they were like **infants**. They acted like **infants** in their relationship with Christ. If it would be helpful in your language, you could express the idea behind **in Christ**by referring to their “faith” in **Christ** or their “relationship” with **Christ**. Alternate translation: “in their faith in Christ” or “in their relationship with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 3 2 vg2v figs-metaphor γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα 1 I fed you milk, not solid food Paul is figuratively using **milk**, the food of “infants" (see [3:1](../03/01.md)), which is easy to digest, to represent things that are easy to understand. Paul is using **solid food**, which is harder to digest, to represent things that are harder to understand. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I had to let you crawl, not walk” or “I taught you things that are easy to understand, not things that are hard to understand” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 3 2 fujt figs-ellipsis οὐ βρῶμα 1 Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add a phrase such as “to eat.” Alternate translation: “not solid food to eat” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 2 d2x5 figs-ellipsis οὔπω…ἐδύνασθε…οὐδὲ νῦν δύνασθε 1 Here Paul has omitted some words that may be necessary to make a complete thought in your language. If your language needs these words, you could add them here, supplying the idea from earlier in the verse. Alternate translation: “you were not yet able to eat solid food … even now, you are not able to eat solid food” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 2 i3r5 grammar-connect-logic-contrast ἀλλ’ 1 Here, **Indeed** functions to contrast the time when Paul visited the Corinthians with the time when Paul is writing this letter. He speaks of these two different times to say that the Corinthians could not to eat the **solid food** at either time. If it would be helpful in your language, you could express **Indeed** with a word or phrase that contrasts two times or a word that introduces additional information. Alternate translation: “In fact” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 3 3 m712 figs-nominaladj σαρκικοί -1 still fleshly Paul is using the adjective **fleshly** 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: “fleshly people … fleshly people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 3 3 o618 figs-abstractnouns ὅπου…ἐν ὑμῖν ζῆλος καὶ ἔρις 1 If your language does not use abstract nouns for the ideas behind **jealousy** and **strife**, you can express the ideas by using verbs such as “being jealous” and “fighting.” Alternate translation: “where you are jealous and fight with one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 3 3 s1uy figs-metonymy ὅπου 1 The word **where** often refers to space. However, here Paul uses it to indicate that something exists without focusing on exactly **where** in space that thing is. Instead of identifying a specific location, it identifies existence. If it would be helpful in your language, you could express the idea behind **where**by using a word that refers to whether something exists or not. Alternate translation: “if there is” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 3 3 k5ll figs-rquestion οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε? 1 are you not living according to the flesh, and are you not walking by human standards? 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. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionwith a statement that draws a conclusion from the **jealousy** and the **strife**. Alternate translation: “you are fleshly and walking according to men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 3 3 oz5v figs-hendiadys καὶ 2 Here Paul uses **and** to introduce a definition of what **fleshly** means. It means **walking according to men**. If you cannot use **and** to introduce a definition or explanation, you could use another word or phrase that does introduce a definition or explanation. If you use one of the following alternate translations, you may need to add a comma before it. Alternate translation: “that is, are you not” or “which means” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
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1CO 3 3 as2u figs-metaphor κατὰ ἄνθρωπον περιπατεῖτε 1 Paul speaks of behavior in life as if it were **walking**. If **walking** would not be understood as a description of a person’s way of life in your language, you could express the idea with a comparable metaphor or plainly. Alternate translation: “behaving as men do” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 3 3 ljri figs-idiom κατὰ ἄνθρωπον 1 Here Paul speaks of behavior that is **according to men**. He uses this phrase to refer to behaviors done by people who think and act in only human ways. These people do not have God’s Spirit, so they “walk” according to the values and goals of this world. If it would be helpful in your language, you could express the idea behind **according to men**by using a word or phrase that refers to things and behaviors valued by people who do not believe. Alternate translation: “according to what mere humans value” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 3 3 y8b4 figs-gendernotations ἄνθρωπον 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 3 4 cidr grammar-connect-words-phrases γὰρ 1 Here, **For** introduces further evidence for Paul’s argument that the Corinthians are acting in merely humans ways. If it would be helpful in your language, you could leave **For** untranslated or express the idea using a word or phrase that introduces more evidence or examples. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 3 4 g8zt writing-pronouns λέγῃ τις…ἕτερος 1 Here Paul uses the pronouns **one** and **another** to give two examples of some people in the Corinthian church who are saying these kinds of things. He does not mean that only two people are saying these things. He also does not mean that these are the only things that people in the church are saying. If it would be helpful in your language, you could express this form with words that introduce examples of a larger pattern, and you could add a phrase that indicates that the words **I am of Paul** and **I am of of Apollos** are two examples of the kinds of things that they are saying. Alternate translation: “some people among you say things like … other people among you say things like” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 3 4 rmtq figs-quotations ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ 1 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 he or she is of Paul … that he or she is of Apollos” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 3 4 g68p figs-possession ἐγὼ…εἰμι Παύλου…ἐγὼ Ἀπολλῶ 1 Just as in [1:12](../01/12.md), Paul uses the possessive form to indicate that people are claiming to be part of a specific leader’s group. If it would be helpful in your language, you could express the idea behind this form with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 3 4 zsby translate-names Παύλου…Ἀπολλῶ 1 **Paul** and **Apollos** are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 3 4 s96g figs-rquestion οὐκ ἄνθρωποί ἐστε? 1 are you not living as human beings? 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. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionwith a statement that draws a conclusion from what Paul says the Corinthians are saying. Alternate translation: “you are men” or “this shows that you are men” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 3 4 mmlq figs-explicit ἄνθρωποί 1 When Paul says that the Corinthians are **men**, he means that they are “only” or “merely” **men**. He is not identifying them as humans. Rather, he means that they are acting and speaking from “merely human” perspective rather than from God’s perspective, a perspective they can share if they have God’s Spirit. If it would be helpful in your language, you could add a word or phrase that clarifies that **men** refers to a “merely human” view of the world. Alternate translation: “merely men” or “speaking from a human perspective” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 3 4 te5r figs-gendernotations ἄνθρωποί 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 3 5 typo grammar-connect-words-phrases οὖν 1 Here, **then** introduces a further stage in Paul’s argument. He has argued in [3:4](../03/04.md) that **Paul** and **Apollos** should not be treated as leaders of groups. In this verse, he goes on to explain how he thinks that **Paul** and **Apollos** should be treated, which is as servants of Christ. Thus, the word translated **then** introduces who **Paul** and **Apollos** really are. If it would be helpful in your language, you could leave **then** untranslated or use a word that introduces the next step in an argument. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 3 5 m463 figs-rquestion τί οὖν ἐστιν Ἀπολλῶς? τί δέ ἐστιν Παῦλος? διάκονοι 1 Who then is Apollos? And who is Paul? Here Paul uses these questions to do two things. First, the questions imply that **Apollos** and **Paul** are not very important. Therefore, an implied answer to these questions would be that **Apollos** and **Paul** are “not very much.” Second, Paul uses the questions to introduce his own answer to these questions. After using the questions to imply that he and **Apollos** are not much, he then states that they are **servants**. If it would be helpful in your language, you could express the idea behind these questionsas a statement about the status of **Apollos** and **Paul** as **servants**, and you could use a word such as “only” or “merely” to express the idea that they are not very important. Alternate translation: “Apollos and Paul are merely servants” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 3 5 i9d0 translate-names Ἀπολλῶς…Παῦλος 1 **Apollos** and **Paul** are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 3 5 lq6n figs-123person ἐστιν Παῦλος? 1 And who is Paul? In this verse, **Paul** speaks of himself in the third person. This could sound like he is speaking about a different **Paul** than himself. If it would be helpful in your language, you could express this use of **Paul** by clarifying that **Paul** is naming himself. Alternate translation: “am I, Paul” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 3 5 qmy2 figs-ellipsis διάκονοι δι’ ὧν ἐπιστεύσατε 1 Servants through whom you believed Here Paul omits several words that may be required in your language to make a complete thought. If your language needs these words, you could include words such as “we are” or “they are.” Alternate translation: “We are servants through whom you believed” or “They are servants through whom you believed” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 5 edod figs-explicit διάκονοι δι’ ὧν ἐπιστεύσατε 1 When **Paul** says that he and **Apollos** are those **through whom** the Corinthians **believed**, he is implying that the Corinthians believed in someone other than **Paul** and **Apollos**. That is, they believed in Christ. If your readers would not make this inference about **whom** the Corinthians **believed** in, you could make it explicit by including what the Corinthians **believed** in, which is “Christ” and not **Apollos** or **Paul**. Alternate translation: “Servants through whom you believed in Christ” or “Servants through whom you believed in Christ, not in us” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 3 5 h2jv grammar-connect-words-phrases καὶ…ὡς 1 Here, the words translated **even as** introduce the way in which **Apollos** and **Paul** act as **servants**. If it would be helpful in your language, you could express this connection with a word or phrase that would introduce the ways in which **Apollos** and **Paul** are servants. Alternate translation: “who do what” or “serving just as” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 3 5 f6wm figs-ellipsis καὶ ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν 1 Servants through whom you believed, to each of whom the Lord gave tasks Here Paul omits what **the Lord gave** because it would be clear that he means that **the Lord gave** a specific job or task **to each one** of them. If it would be helpful in your language, you could add a word or phrase to **the Lord gave to each one** to indicates that **the Lord gave** a specific job or task. Alternate translation: “even as the Lord gave a task to teach one” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 5 e8tb writing-pronouns ἑκάστῳ 1 Here, **to each one** directly refers back to **Apollos** and **Paul**. However, it also probably refers to everyone who serves the Lord. If you can refer to multiple individuals considered separately in your language, you could use that form here. Alternate translation: “to each and every one who serves him” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 3 6 iah7 figs-exmetaphor ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν. 1 I planted Paul speaks about the roles that God gave to him and to **Apollos** as if they were farmers who **planted** and **watered** their crops. See the chapter introduction for further explanation of this metaphor. If it would be helpful in your language, you could express the way that Paul uses farming language to describe how the Corinthians received the gospel with a comparable metaphor or express the idea plainly. Alternate translation: “I introduced you to the gospel, Apollos taught you more about the gospel, but God enabled you to believe” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 6 ic6x figs-ellipsis ἐγὼ ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς ηὔξανεν. 1 Paul never states what it is that he **planted**, that **Apollos watered**, and that **God caused to grow**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is **planted** and **watered**, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “I planted the seeds, Apollos watered the plants, but God caused the crop to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 6 gyi5 translate-names Ἀπολλῶς 1 Apollos watered **Apollos** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 3 6 iq9n grammar-connect-logic-contrast ἐφύτευσα, Ἀπολλῶς ἐπότισεν, ἀλλὰ ὁ Θεὸς 1 but God gave the growth Here Paul uses **but** to contrast himself and **Apollos** with **God**. The point is that what he did and what **Apollos** did are at the same level of importance, but God’s work is the most important. Another way to understand this contrast is to notice that Paul and **Apollos** assist in the process of plants growing, but **God** is the only one who actually makes them grow. Again, the main point is that Paul and **Apollos** are simply “servants” of God ([3:5](../03/05.md)) in a process that God oversees. If it would be helpful in your language, you could express **but** with a word or phrase that puts Paul and **Apollos** together in contrast with **God**. Alternate translation: “planted, and Apollos watered. However, it was God who” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 3 7 g78n grammar-connect-logic-result ὥστε 1 Here, **so then** introduces a conclusion or inference from what Paul has said about watering, planting, and growth in [3:6](../03/06.md). He wishes to explain that the difference between **God**. who **causes the growth**. and anyone who **plants** or **waters** relates to their importance in the process. It is **God** who is important, because he is the only one who **causes the growth**, just as Paul stated in [3:6](../03/06.md). If it would be helpful in your language, you could express **so then** with a comparable word or phrase that introduces a conclusion or an inference. Alternate translation: “Therefore” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 3 7 c4wy figs-exmetaphor οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων, Θεός. 1 Paul now speaks in general about the tasks that God has given to those who proclaim the gospel. He continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. See the chapter introduction for further explanation of this metaphor. If it would be helpful in your language, you could express the way that Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it with a comparable metaphor or express the idea plainly. Alternate translation: “neither the person who introduces believers to the gospel nor the person who teaches believers more about the gospel is anything, but God is the one who enables believers to have faith” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 7 dl3z figs-genericnoun ὁ φυτεύων…ὁ ποτίζων 1 neither he who plants is anything … but God is the one who causes the growth When Paul speaks of **the one who plants**, he has himself in mind. When he speaks of **the one who waters**, he has Apollos in mind. This is clear from what he says in the last verse ([3:6](../03/06.md)). However, he is now speaking in more general terms. He does not mean just **one** person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase **the one who** would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 3 7 uutk figs-ellipsis ὁ φυτεύων…ὁ ποτίζων 1 Paul never states what it is that someone **plants** and what someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 7 jrb1 figs-hyperbole τι 1 Here, **anything** is an exaggeration the Corinthians would have understood as emphasis on how unimportant the people who plant and water are. It is as if they were nothing, as if they did not exist. Paul does not mean that they do not exist. Instead, he uses this exaggeration to show how unimportant the people who plant and water are compared to God. If it would be helpful in your language, you could express **anything** with a word or phrase that indicates “importance.” Alternate translation: “important” or “significant” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 3 7 hmk6 figs-ellipsis ἀλλ’ ὁ αὐξάνων, Θεός. 1 Here Paul does not directly finish the contrast between the people who plant and water and **God**. What he means is that **God** is the one who is important, because he **causes the growth**. If it would be helpful in your language, you could supply the words that Paul omits, including a word or phrase about how God is “important.” Alternate translation: “but God, who is the one who causes the growth, is the important one” or “but God is the significant one because he causes the growth” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 7 c68g figs-abstractnouns αὐξάνων 1 but God is the one who causes the growth If your language does not use an abstract noun for the idea behind **growth**, you can express the idea by using a verb such as “grow.” Alternate translation: “who makes it grow” or “who causes things to grow” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 3 8 dmfs grammar-connect-words-phrases δὲ 1 Here, **Now** introduces the next step in Paul’s argument. If it would be helpful in your language, you could leave **Now** untranslated or use a word or phrase that introduces the next step in an argument. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 3 8 s16b figs-exmetaphor ὁ φυτεύων…καὶ ὁ ποτίζων, ἕν εἰσιν; ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται, κατὰ τὸν ἴδιον κόπον. 1 he who plants and he who waters are one Here Paul continues to speak as if those who proclaim the gospel were farmers who planted and watered their crops. See the chapter introduction for further explanation of this metaphor. The **one who plants** and the **one who waters** will receive **wages** that match the kind of **labor** they did. In the same way, those who first proclaim the gospel and those who teach more about the gospel will receive rewards from God that match the task they accomplished. If it would be helpful in your language, you could express the way that Paul uses farming language to describe how people proclaim the gospel and how God rewards those who do so with a comparable metaphor or express the idea plainly. Alternate translation: “the person who introduces believers to the gospel and the person who teaches believers more about the gospel are one, and each will receive his own reward from God according to his own task” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 8 ydx8 figs-genericnoun ὁ φυτεύων…ὁ ποτίζων 1 Just as in [3:7](../03/07.md), when Paul speaks of **the one who plants**, he has himself in mind. When he speaks of **the one who waters**, he has Apollos in mind. This is clear from what he says in [3:6](../03/06.md). However, he is now speaking in more general terms. He does not mean just **one** person who does “planting” and one person who does “watering.” Rather, he wishes to refer to anyone who does either of these tasks. If the phrase **the one who** would not be understood to mean that in your language, you could use a word or phrase that refers to any person who does the task. Alternate translation: “any person who plants … any person who waters” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 3 8 fsj6 figs-ellipsis ὁ φυτεύων…ὁ ποτίζων 1 Paul never states what it is that someone **plants** and that someone else **waters**. He does not state what it is because he wishes to use a general statement about farming practices. If you need to state what is planted and watered, you could include a general word or words such as “seed,” “plant,” or “crop.” Alternate translation: “the one who plants the seeds … the one who waters the plants” or “the one who plants the crop … the one who waters it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 3 8 za43 figs-metaphor ἕν εἰσιν 1 are one Paul here speaks as if the **one who plants** and the **one who waters** are the same person. He speaks in this way in order to: (1) show that the **one who plants** and the **one who waters** do the same kind of work with the same goal in mind. Alternate translation: “share a common goal” or “do the same kind of work” (2) state that the **one who plants** and the **one who waters** have equal status. Alternate translation: “are of equal importance” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 3 8 dfhn figs-gendernotations τὸν ἴδιον -1 Here, the words translated **his** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **his**by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her own … his or her own” or “that person’s own … that person’s own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 3 9 vphl grammar-connect-words-phrases γάρ 1 Here, **For** introduces a summary statement that concludes the whole section in which Paul compares those who proclaim the gospel to farmers ([3:5–8](../03/05.md)). If it would be helpful in your language, you could express the idea behind **For**by using a word or phrase that introduces a summary statement. Alternate translation: “Thus,” or “In the end,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 3 9 gj26 figs-exclusive ἐσμεν 1 we are brutally beaten Here, **we** refers to Paul, Apollos, and others who proclaim the gospel; **we** does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 3 9 r9sn figs-possession Θεοῦ…συνεργοί 1 God’s fellow workers Here Paul uses the possessive form to describe: (1) **fellow workers** who work for **God**. Alternate translation: “coworkers under God’s leadership” (2) **workers** who join **God** in God’s work. Alternate translation: “people who work with God” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 3 9 iaan figs-infostructure Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. 1 Here Paul switches from a metaphor about farming to a metaphor about building. He makes this switch without using any connecting words, and he makes the switch within one sentence. Consider whether your language would include the introduction of a new topic at the end of the previous section or at the beginning of a new section, and put **God’s building** where it would be understood as introducing a new section. Include **you are** again if it would be necessary. Additionally, if your language would not begin a new section without using a connecting word or phrase, you could use such a word or phrase here. Alternate translation: “you are God’s field. In fact, you are also God’s building” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 3 9 lqg1 figs-metaphor Θεοῦ γεώργιον 1 God’s garden Here Paul concludes the farming metaphor he began in [3:6](../03/06.md). He identifies the Corinthians as a **field** that is owned by **God**. It is in this field that those who proclaim the gospel “plant” and “water” the crop. By calling the Corinthians a **God’s field**, Paul means to say that they belong to God and that they are the people among whom those who proclaim the gospel labor. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “people who belong to God and among whom we work” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 3 9 l2fq figs-exmetaphor Θεοῦ οἰκοδομή 1 God’s building Here Paul introduces a new metaphor that compares the Corinthians to a building. This building belongs to God, and those who proclaim the gospel, including Paul, help to construct the building. He uses this metaphor and variations of it in [3:9–17](../03/09.md). Here, he calls the Corinthians **God’s building**, by which he means basically the same thing as when he calls them **God’s field**. They belong to God, and he and others who proclaim the gospel work among them. If it would be helpful in your language, you could express the meaning of this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “people who belong to God and among whom we work” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 10 iln9 figs-activepassive τοῦ Θεοῦ τὴν δοθεῖσάν μοι 1 According to the grace of God that was given to me If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **grace** that **was given** rather than focusing on the person doing the “giving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “that God gave me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 3 10 a69q figs-exmetaphor ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω, πῶς ἐποικοδομεῖ. 1 I laid a foundation Paul began using the metaphor of a house in [3:9](../03/09.md). Here he continues that metaphor by speaking about himself as a **wise master builder** who lays **a foundation**. By speaking in this way, he means that he is the one who first introduced the Corinthian believers to the gospel, just like a **master builder** first lays **a foundation**. He then speaks of people who build **on** that foundation, meaning that others who proclaim more about the gospel can only do this by using and continuing from the good news that Paul already proclaimed. If it would be helpful in your language, you could express this extended metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “as a wise church planter, I first proclaimed the gospel to you, and another is teaching you more about that gospel, but let each one be careful how he teaches you more” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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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]])
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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 it would be helpful in your language, you could express **master builder** with a comparable word or phrase. Alternate translation: “a wise architect” or “a wise construction manager” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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]])
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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]])
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1CO 3 10 px9c writing-pronouns ἕκαστος 1 each man Here, **each one** refers to any person who **builds** on the **foundation**. If it would be helpful in your language, you could express **each one** with 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]])
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1CO 3 10 krd6 figs-gendernotations ἐποικοδομεῖ 2 Here, **he** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he**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]])
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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]])
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1CO 3 11 qd1o figs-exmetaphor θεμέλιον…ἄλλον οὐδεὶς δύναται θεῖναι, παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. 1 Paul continues the metaphor about houses, again speaking about a **foundation**. Here, he reminds the Corinthians that each house has only one **foundation**, and once that **foundation** has been **laid**, no one lays another **foundation** for the house. He speaks in this way to remind them that only one person can introduce them to the gospel, and anyone who tries to introduce them to another gospel is building a different house, not the same house. Paul then directly states that the **foundation** refers to the message about **Jesus Christ** that he preached to them and which should be the starting point and basis for everything else they learn about the gospel. If it would be helpful in your language, you could express the meaning of this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “no one can first proclaim a gospel to you other than the one that I already proclaimed to you, which is Jesus Christ” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 11 jt2b figs-activepassive τὸν κείμενον 1 no one can lay a foundation other than the one that has been laid If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **has been laid** rather than focusing on the person doing the “laying.” If you must state who does the action, Paul implies that he himself does it. Alternate translation: “the one that I already laid” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 3 11 yh1f ὅς ἐστιν Ἰησοῦς Χριστός. 1 If you use the second alternate translation, you may need to change the comma to a period before it. Alternate translation: “which is Jesus Christ” or “That foundation is Jesus Christ”
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1CO 3 11 azm0 figs-metonymy Ἰησοῦς Χριστός 1 Here Paul uses the words translated **Jesus Christ** to refer to the message he proclaimed to them about **Jesus Christ**. If it would be helpful in your language, you could include a word or phrase that refers to Paul’s message about **Jesus Christ**. Alternate translation: “the good news about Jesus Christ” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 3 12 nuza grammar-connect-words-phrases δέ 1 Here, **Now** introduces the next step in Paul’s argument. If it would be helpful in your language, you could leave **Now** untranslated or use a word or phrase that introduces the next step in an argument. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 3 12 nbu2 figs-exmetaphor εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην 1 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw Here Paul continues the metaphor about building a house. He compares those who teach about the gospel with builders who construct a house on its foundation. These builders can use a variety of different materials to construct the house, and Paul lists six. The first three, **gold, silver, precious stones**, are more durable, while the last three, **wood, hay, straw**, are less durable. It is clear that Paul is interested in durability, because of the next verse, where he states that all of these materials will be tested with fire ([3:13](../03/13.md)). By speaking this way, he indicates that those who proclaim more about the gospel can teach things that are more or less true and acceptable to God. If it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “if anyone teaches you more about the gospel with words that are acceptable to God or words that are not acceptable to God” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 12 f8oa grammar-connect-condition-fact εἰ…τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον 1 Here Paul uses a conditional **if**, but he does not think that this is a hypothetical situation or something that is likely not true. Instead, Paul thinks that people are “building” on the foundation, and he wants to talk about how they are doing so. Additionally, the “then” part of the **if** statement does not begin until the next verse. If it would be helpful in your language, you could rephrase this form and structure by stating the condition as a circumstance or an assumption. Alternate translation: “whenever people build on the foundation, using” or “when anyone builds on the foundation” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 3 12 tzgf translate-unknown χρυσόν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 1 These six things are all materials that could be used in constructing buildings. The first three will survive if the building catches on fire, but the last three will not (for the fire, see [3:13–15](../03/13.md)). In your culture, you may not use all of these materials for constructing buildings. In that case, you could include just some of these materials or include materials that you do use for constructing buildings in your culture, making sure to include some materials will not burn up and others that will burn up. Alternate translation: “steel, concrete, lumber, or cloth” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 3 13 ndu3 figs-exmetaphor ἑκάστου τὸ ἔργον φανερὸν γενήσεται; ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται; καὶ ἑκάστου τὸ ἔργον, ὁποῖόν ἐστιν, τὸ πῦρ αὐτὸ δοκιμάσει 1 For it will be revealed in fire. The fire will test the quality of what each one had done Here Paul continues the metaphor about building a house. He speaks as if **the day** of God’s judgment is like a fire that **will test** the building and show what kind of building materials the builders used. Paul speaks in this way to illustrate how God’s judgment will reveal whether what those who proclaim more about the gospel teach is pleasing to him or not. If it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “the truth of what each one has taught you will become evident, for God will show how true it is when he comes to judge everyone; when he comes, he will judge everyone, and his judgment will reveal whether what each person has taught is true or not” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 3 13 wv4h figs-synecdoche ἑκάστου τὸ ἔργον 1 Here, **work** refers to the product or result of the **work**, not the action of “working.” If it would be helpful in your language, you could express the idea behind **work**with a word or phrase that refers to the product of the **work**. Alternate translation: “what each one has made” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 it would be helpful in your language, 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]])
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1CO 3 13 lyny figs-activepassive ἐν πυρὶ ἀποκαλύπτεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **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]])
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1CO 3 13 x48s writing-pronouns ἀποκαλύπτεται 1 Here, **it is revealed** refers to **the day**. It does not refer to the **work**. If it would be helpful in your language, you could clarify that **it** refers to **the day**. Alternate translation: “that day is revealed” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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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 it would be helpful in your language, you could express the idea behind this use of the present tenseby using the future tense. Alternate translation: “it will be revealed” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 3 13 rgfy ἐν πυρὶ 1 Alternate translation: “with fire” or “in a fiery way”
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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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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 it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. 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]])
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1CO 3 14 iddt figs-doublet τινος τὸ ἔργον…ὃ ἐποικοδόμησεν 1 Here Paul speaks both of **work** and what **he built**. If it would be helpful in your language, 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]])
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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 it would be helpful in your language, you could express the idea behind **work**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]])
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1CO 3 14 tec9 μενεῖ 1 Alternate translation: “does not burn up”
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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 it would be helpful in your language, you could express the idea behind **he**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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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, those who proclaim more about the gospel are like builders whose structures do not survive a fire. They **suffer loss**, but they are **saved**, almost as if they were in the fire but escaped. Paul means that those who teach others wrongly about God will not receive honor or reward from God, but God will still accept them, although only just barely. If it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 it would be helpful in your language, you could express the idea behind **work**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]])
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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 it would be helpful in your language, you could express the idea behind **he** and **himself**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]])
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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 it would be helpful in your language, you could express the idea behind **he will suffer loss**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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who will **be saved** rather than the person doing the “saving.” you can 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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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 it would be helpful in your language, you could express the meaning of Paul’s metaphors with a comparable metaphor or express the idea in nonfigurative 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]])
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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 it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. 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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind **himself**, **he**, and **him**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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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1CO 3 18 p53y ἐν τῷ αἰῶνι τούτῳ 1 Alternate translation: “according to the standards of this age”
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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 it would be helpful in your language, you could express Paul’s use of the word **fool** with 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]])
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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 it would be helpful in your language, you could express the idea behind **that**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]])
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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]])
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1CO 3 19 uqb3 figs-idiom παρὰ τῷ Θεῷ 1 Here Paul uses the phrase **with God** to identify God’s perspective. If it would be helpful in your language, you could express the idea behind **with God**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]])
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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 it would be helpful in your language, you could express this form with 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]])
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1CO 3 19 vpod figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that: (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]])
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1CO 3 19 zws3 figs-quotations γέγραπται…ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν 1 He catches the wise in their craftiness If you cannot use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that God catches the wise in their craftiness” (See: [[rc://en/ta/man/translate/figs-quotations]])
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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 it would be helpful in your language, you could express **catches** with a comparable metaphor or express the idea plainly. Alternate translation: “interrupts the clever plans of the wise” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 think they are wise” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 3 19 x6ts figs-abstractnouns τῇ πανουργίᾳ 1 If your language does not use an abstract noun for the idea behind **craftiness**, you can 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]])
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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 it would be helpful in your language, you could express **And again** with 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]])
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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]])
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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]])
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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 can 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]])
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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]])
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1CO 3 20 kz2u εἰσὶν μάταιοι 1 futile Alternate translation: “they will come to nothing” or “they are worthless”
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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]])
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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 it would be helpful in your language, you could express **boast in** with 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]])
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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]])
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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 it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 3 21 g0hr figs-explicit πάντα…ὑμῶν ἐστιν 1 Here, **all things are yours** also implies that **boasting in men** is foolish. If the Corinthians have everything, then boasting about following a specific leader does not make sense. All the Corinthians have all the leaders, and much more beyond that (see [3:22](../03/22.md)). If your readers would not infer that **all things are yours** implies these conclusions, you could include a phrase that states these conclusions. Alternate translation: “all things are yours, including all leaders” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 3 22 lrlg translate-names Παῦλος…Ἀπολλῶς…Κηφᾶς 1 **Paul**, **Apollos**, and **Cephas** are the names of three men. They are the same men who were mentioned in [1:12](../01/12.md) as leaders whom the Corinthians were claiming to follow. **Cephas** is another name for Peter. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 3 22 x1w6 εἴτε Παῦλος, εἴτε Ἀπολλῶς, εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ, εἴτε θάνατος, εἴτε ἐνεστῶτα, εἴτε μέλλοντα; 1 Paul does not want his readers to think that this list tells the Corinthians everything that they have. Rather, he uses the list to give examples. If it would be helpful in your language, you could include a word or phrase that shows that the list gives examples. Alternate translation: “including Paul and Apollos and Cephas and the world and life and death and things present and things to come”
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1CO 3 22 o3k5 figs-explicit εἴτε ζωὴ, εἴτε θάνατος 1 When Paul says that **life** and **death** are theirs, he means that neither **life** nor **death** has control over the Corinthians. Rather, they have control over **life** and **death**. What this means is that they can live their lives without being afraid of what will happen while they are alive or afraid of losing their lives when they die. If it would be helpful in your language, you could add some words that clarify the meaning of **life** and **death**. Alternate translation: “or confidence in life or peace in death” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 3 22 pyir figs-explicit εἴτε ἐνεστῶτα, εἴτε μέλλοντα 1 Here Paul refers to **things present** because it refers to what was happening at the time when Paul wrote this letter. On the other hand, **things to come** refers to what is going to happen in the future, specifically when Jesus comes back. The **things present** is the way the world works right now. The **things to come** is the way the world will work when Jesus returns. If it would be helpful in your language, you could add some words that clarify the meaning of these phrases. Alternate translation: “or the current order or the order that Jesus will bring” or “or what happens now or what will happen soon” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 it would be helpful in your language, you could express the idea behind this formby 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]])
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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 it would be helpful in your language, you could express the idea behind this formby using a phrase such as “belongs to” or a verb such as “includes.” Alternate translation: “Christ belongs to God” or “Christ is part of who God is” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 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.<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.
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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]])
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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]])
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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 it would be helpful in your language, you could express **man** with a nongendered word or refer to both genders. Alternate translation: “man or woman” or “human” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 4 1 fk8c figs-genericnoun ἄνθρωπος 1 Paul uses the word **man** to speak of people in general, not one specific person. If it would be helpful in your language, you could express **man** with a form that indicates people in general in your language. Alternate translation: “everybody” or “any person” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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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]])
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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 it would be helpful in your language, you could express the idea behind this formby 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]])
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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]])
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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 it would be helpful in your language, you could express this connection with 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]])
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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]])
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1CO 4 2 qek0 figs-activepassive ζητεῖται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is required** rather than the on person doing the “requiring.” If you must state who does the action, you can use a vague subject or refer to “masters.” Alternate translation: “people require” or “a master requires” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 2 dpeo figs-activepassive πιστός τις εὑρεθῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **found** rather than the person doing the “finding.” If you must state who does the action, you can 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]])
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1CO 4 2 yesr writing-pronouns τις 1 Here Paul uses **one** to refer to any of the **stewards**. If it would be helpful in your language, you could express the idea behind **one**by using a plural pronoun such as “they.” Alternate translation: “they” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 4 3 t133 ἐμοὶ…ἐστιν 1 Alternate translation: “I consider it” or “from my perspective”
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1CO 4 3 fspp figs-idiom εἰς ἐλάχιστόν ἐστιν 1 When Paul says that **it is a very small thing** for him to **be examined**, what he means is that their “examination” of him is unimportant to him. Whether they think he has been faithful or not does not matter to him at all. If it would be helpful in your language, you could express the meaning of this phrase with a comparable idiom or express the idea plainly. Alternate translation: “it is no big deal” or “it has no significance” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 4 3 k6nc figs-activepassive ὑφ’ ὑμῶν ἀνακριθῶ, ἢ ὑπὸ ἀνθρωπίνης ἡμέρας; 1 it is a very small thing that I should be judged by you If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who is **examined**, rather than **you** or the **human court**, who does the “examining.” Alternate translation: “you or a human court would examine me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 3 l2tt translate-unknown ἀνθρωπίνης ἡμέρας 1 Here, the words translated **a human court** refer to an official legal proceeding where whether Paul was faithful or not could be judged by those in charge. Here, he uses the words primarily to refer to any people who are in charge of this legal proceeding. If it would be helpful in your language, you could express **a human court** with a word or phrase that refers to an official meeting to decide whether someone is innocent or guilty or a word or phrase that refers to who is in charge at such a meeting. Alternate translation: “a court of law” or “a human jury” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 4 3 skwh grammar-connect-words-phrases ἀλλ’ 1 Here, **For** introduces an even stronger statement about how little Paul cares about being **examined** by humans. He cares so little that he does not even **examine** himself. If it would be helpful in your language, you could express this connection with a word or phrase that normally introduces a further, stronger statement. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 4 4 u9jd figs-idiom οὐδὲν…ἐμαυτῷ σύνοιδα 1 I am not aware of any charge being made against me Paul says that he is **aware of nothing against** himself. By this, he means that he does not know about anything that could be used to accuse him. He is not aware of anything he has done wrong. If it would be helpful in your language, you could express the meaning of this phrase with a comparable idiom or express the idea plainly. Alternate translation: “I have a clear conscience” or “I cannot think of any wrong things I have done” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 4 4 h3wl figs-activepassive οὐκ ἐν τούτῳ δεδικαίωμαι; 1 that does not mean I am innocent. It is the Lord who judges me If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who is **justified**, rather than what “justifies” him. Alternate translation: “this does not justify me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 4 bulo writing-pronouns τούτῳ 1 Here, **this** refers back to the whole idea that Paul is **aware of nothing against** himself. If it would be helpful in your language, you could express **this** by clarifying that it refers back to the whole previous statement. Alternate translation: “what I am aware of” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 4 4 hjob grammar-connect-logic-contrast δὲ 1 Paul uses **but** to introduce a contrast with everyone else who might “examine” Paul (see [4:3–4](../04/03.md)). If it would be helpful in your language, you could express this connection with a word or phrase that introduces a contrast with several previous statements. Alternate translation: “Instead,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 4 4 f6bb ὁ…ἀνακρίνων με Κύριός ἐστιν. 1 Alternate translation: “the Lord is the one who judges me”
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1CO 4 5 qi3g figs-explicitinfo πρὸ καιροῦ…ἕως ἂν ἔλθῃ ὁ Κύριος 1 Therefore If the form **before the time, until the Lord comes** contains redundant information that would be unnatural to state in your language, you could express the idea without the redundant words. Alternate translation: “before the Lord comes” or “until the Lord comes” (See: [[rc://en/ta/man/translate/figs-explicitinfo]])
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1CO 4 5 t1oq figs-go ἔλθῃ 1 Therefore Here Paul is speaking about how **the Lord** will “come” back to earth at some point in the future. Use a form in your language that could refer to Jesus’ return to earth. Alternate translation: “returns to the earth” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 4 5 wl3i figs-metaphor ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους 1 He will bring to light the hidden things of darkness and reveal the purposes of the heart Here Paul speaks as if **the Lord** will bring a flashlight or torch when he comes, and he will use that torch or flashlight to shine **light** on things that are currently **hidden** in the **darkness**. By speaking in this way, Paul means that **the Lord** will reveal what no person knows right now. If it would be helpful in your language, you could express the meaning of this phrase with a comparable metaphor or express the idea plainly. Alternate translation: “who will both disclose what people do not know about” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 5 dcje figs-possession τὰ κρυπτὰ τοῦ σκότους 1 Here Paul uses the possessive form to describe **things** that are **hidden** in **darkness**. If the **hidden things** would not be understood to be in **darkness** in your language, you could express the idea by using a word such “in” or “within.” Alternate translation: “the things hidden in darkness” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 4 5 ywuk figs-abstractnouns τὰ κρυπτὰ τοῦ σκότους 1 If your language does not use the abstract noun **darkness**, you can express the idea by using a word or phrase that describes something that cannot be seen because there is no light, such as “in shadow.” Alternate translation: “the hidden things in shadow” or “the things hidden where no light shines” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 4 5 spwh figs-possession τὰς βουλὰς τῶν καρδιῶν 1 Here Paul uses the possessive form to describe **purposes** that come from or are created in **the hearts**. If it would be helpful in your language, you could express the idea behind that **the purposes** are located in **the hearts**by using a word such as “from” or “in.” Alternate translation: “the purposes in the hearts” or “the purposes from the hearts” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 it would be helpful in your language, you could express **purposes** with a word such as “plans” or “intentions.” Alternate translation: “the plans” or “the intentions” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 4 5 tgox figs-metonymy τῶν καρδιῶν 1 In Paul’s culture, **hearts** are the places where humans think and plan. If it would be helpful in your language, you could state clearly the place where humans think in your culture or express the idea of **hearts**. Alternate translation: “of the minds” or “that humans plan” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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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 it would be helpful in your language, you could express the meaning of this sentence by translating 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]])
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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 it would be helpful in your language, you could express why Paul uses only one example by clarifying 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]])
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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 it would be helpful in your language, you could express what **these things** refers to by clarifying 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]])
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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 it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 4 6 xxp2 translate-names Ἀπολλῶν 1 **Apollos** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
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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]])
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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 can 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]])
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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]])
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1CO 4 6 kyrt figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you can 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]])
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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]])
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1CO 4 6 e79m figs-activepassive μὴ εἷς…φυσιοῦσθε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. 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]])
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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 it would be helpful in your language, you could express the idea behind **the one** and **the other**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]])
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1CO 4 7 fnu3 figs-yousingular σε…ἔχεις…ἔλαβες…ἔλαβες…καυχᾶσαι…λαβών 1 between you … do you have that you did not … you have freely … do you boast … you had not In this verse, Paul uses the singular form for **you**. He does this in order to directly address each specific person among the Corinthian believers. In the next verse, he again uses the plural form of “you.” (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 4 7 gtb5 figs-rquestion τίς…σε διακρίνει? 1 For who makes you superior? 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 one.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “there is no one who makes you superior.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 4 7 r6yw figs-rquestion τί…ἔχεις ὃ οὐκ ἔλαβες? 1 What do you have that you did not freely receive? 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 “nothing.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “there is nothing that you have that you did not receive.” or “you received everything that you have.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 4 7 eixw grammar-connect-condition-fact εἰ δὲ καὶ ἔλαβες 1 Paul is speaking as if “receiving it” 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: “And since you indeed received it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 4 7 e8l2 figs-rquestion τί καυχᾶσαι ὡς μὴ λαβών? 1 why do you boast as if you had not done so? 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, there is no answer to the question, since that is exactly Paul’s point. There is no reason for them to **boast**. If it would be helpful in your language, you could express the idea behind this questionas an imperative or a “should” statement. Alternate translation: “do not boast as if you did not receive it.” or “you should not boast as if you did not receive it.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 4 7 p0hg writing-pronouns ἔλαβες…λαβών 2 Here, both uses of **it** refer back to **what** the Corinthians **have**. If your language does not use **it** to refer to an unstated “thing,” you can use a word or phrase that does refer clearly back to **what** the Corinthians **have**. Alternate translation: “you received everything … you did … receive everything” or “you received what you have … you did … receive what you have” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 4 8 yp8s figs-irony ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε 1 General Information: With these statements, Paul is stating what he thinks the Corinthians would say about themselves. He does not mean that he believes that these things are true. If it would be helpful in your language, you could include some words that clarify that Paul is speaking from the Corinthians’s perspective, such as “it is as if” or “you say.” Alternate translation: “Already it is as if you are satisfied! Already it is as if you have become rich! It is as if you began to reign apart from us” or “Already you say that you are satisfied! Already you say that you have become rich! You say that you have begun to reign apart from us” (See: [[rc://en/ta/man/translate/figs-irony]])
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1CO 4 8 v77u figs-metaphor κεκορεσμένοι ἐστέ 1 Here Paul speaks as if the Corinthians have had more than enough food to eat and beverages to drink. By this, he means that (they think that) they have so many spiritual blessings that there are no more that they can receive. If it would be helpful in your language, you could express the meaning of **satisfied** with a comparable metaphor or express the idea plainly. Alternate translation: “you are stuffed with blessings” or “you have every spiritual gift” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 8 uc7s figs-metaphor ἐπλουτήσατε 1 Here Paul speaks as if the Corinthians have become wealthy people. He speaks in this way to again emphasize that (they think that) they have more spiritual blessings than they need. If it would be helpful in your language, you could express the idea behind the meaning of **become rich**with a comparable metaphor or plainly. Alternate translation: “you have become fat” or “you have an excess of spiritual gifts” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 8 mpir figs-exclusive ἡμῶν…ἡμεῖς 1 Here, **us** and **we** refer to Paul and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 4 9 bb41 grammar-connect-words-phrases γάρ 1 God has put us apostles on display Here, **For** introduces evidence that Paul and the other apostles are not “reigning” right now. If it would be helpful in your language, you could express the idea behind this connectionby using a contrast word such as “rather” or use a word or phrase that indicates that this sentence provides evidence that Paul is not “reigning.” Alternate translation: “Rather,” or “you could tell we are not reigning, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 4 9 v0bg translate-unknown δοκῶ 1 Here, **I think** introduces Paul’s own opinion of what he and other **apostles** are meant to do and experience. If it would be helpful in your language, you could express the idea behind **I think**by using a word or phrase that introduces a person’s interpretation or opinion. Alternate translation: “in my opinion,” or “it seems to me that” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 4 9 lz8v figs-exclusive ἡμᾶς…ἐγενήθημεν 1 Here, **we** and **us** refer to Paul and his fellow apostles. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 4 9 vfq3 figs-metaphor ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους 1 has put us apostles on display Here Paul uses a metaphor that identifies himself and other apostles as those who receive public humiliation and are put to death. The metaphor itself could: (1) refer to a Roman gladiatorial contest. The apostles, then, would be **exhibited** in the arena as part of the **last** event. As those who are **sentenced to death**, they would then die in this last event. Alternate translation: “has exhibited us apostles in the last event of the gladiatorial games, in which we are destined to die” (2) refer to a victory parade. The apostles, then, would be **exhibited** at the end of the parade, or **last**. As the **last** prisoners, they are **sentenced to death**, and will be killed soon after the parade ends. Alternate translation: “has exhibited us apostles at the end of the victory parade, in the place where prisoners who are sentenced to death march” (3) be a figure of speech that your readers would misunderstand. If this is the case, you could express the idea in nonfigurative language. Alternate translation: “has chosen us apostles to be humiliated, and we are destined to die” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 9 ayu9 translate-unknown ἐσχάτους 1 Here, **last of all** could identify: (1) the time when the **apostles** are **exhibited**, which would be as the last event held in the arena. Alternate translation: “at the end” (2) the place where the **apostles** are **exhibited**, which would be at the end of the victory parade. Alternate translation: “last in line” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 4 9 e4i1 figs-metaphor θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις 1 Here Paul speaks as if he and other apostles were part of a gladiatorial game or a theatrical show. He speaks in this way to show that the humiliation and death he and other apostles suffer happens in public, with everyone watching to see what happens. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “we live in full view of the world—both of angels and of men” or “we undergo these things publicly, before the world—both angels and men” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 9 cqh4 figs-infostructure τῷ κόσμῳ, καὶ ἀγγέλοις καὶ ἀνθρώποις 1 to the world—to angels, and to human beings This structure could mean that: (1) Paul wants to define the **world** as **angels** and **men**. Alternate translation: “to the world, that is, both to angels and to men” (2) Paul is listing three different things. Alternate translation: “to the world, to angels, and to men.” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 4 9 d8da figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether men or women. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “to men and women” or “to people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 4 10 ds54 figs-ellipsis ἡμεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ; ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί; ὑμεῖς ἔνδοξοι, ἡμεῖς δὲ ἄτιμοι 1 In Paul’s language, he did not need to include **{are}**. However, many languages, including English, must add **{are}**, which is why the ULT includes it in brackets. If your language would not use **{are}** here, you could leave it unexpressed. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 4 10 johq figs-exclusive ἡμεῖς -1 Here, **we** refers to Paul and the other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 4 10 fkw2 figs-irony ἡμεῖς μωροὶ…ἡμεῖς ἀσθενεῖς…ἡμεῖς…ἄτιμοι 1 We are fools … in dishonor With these statements, Paul identifies what he and the other apostles are like from the perspective of this world. They are **fools**, **weak**, and **dishonored**. Paul does know that from God’s perspective they are actually “wise,” “strong,” and “honored.” However, he speaks from the perspective of this world to help the Corinthians change their thinking. Instead of wanting to be **wise**, **strong**, and **honored**, the Corinthians need to realize that following God will instead make them appear to this world as **fools**, **weak**, and **dishonored**. If it would be helpful in your language, you could express the meaning of these statements with a word or phrase that clarifies that they are spoken from a different perspective. Alternate translation: “We seem to be fools … We seem to be weak … we seem to be dishonored” or “According to the world, we are fools … According to the word, we are weak … according to the world, we are dishonored’ (See: [[rc://en/ta/man/translate/figs-irony]])
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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 it would be helpful in your language, you could express these statements with 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]])
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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]])
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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 it would be helpful in your language, 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]])
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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 it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “To this very day” “All the time that we serve Christ,” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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]])
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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 it would be helpful in your language, you could translate **are poorly clothed** with 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** who are **beaten** rather than focusing on the people doing the “beating.” If you must state who does the action, you can 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]])
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1CO 4 11 yhf4 translate-unknown ἀστατοῦμεν 1 we are homeless Here, **are homeless** means that Paul and the other apostles do not have a permanent residence or a house that they own. It does not mean that they never had a place to stay. If it would be helpful in your language, you could express **are homeless** with a word or phrase that indicates that Paul and the other apostles do not have a permanent residence. Alternate translation: “do not own homes” or “are always on the move” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 4 12 exfo figs-exclusive ἰδίαις…εὐλογοῦμεν…ἀνεχόμεθα 1 Here, **our** and **we** refer to Paul and other “apostles.” They do not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 4 12 ushf figs-doublet κοπιῶμεν, ἐργαζόμενοι 1 Here, the words **working hard** and **working** mean basically the same thing. Paul uses both words to emphasize how **hard** he is working. If your language does not use repetition in this way, you can combine these words and indicate the emphasis in another way. Alternate translation: “are working very hard” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 4 12 e0mz figs-idiom ἐργαζόμενοι ταῖς ἰδίαις χερσίν 1 In Paul’s culture, the phrase **with our own hands** indicates that Paul and other apostles were doing manual labor. In fact, we know that Paul himself made tents (see [Acts 18:3](../act/018/03.md)), so that is probably the manual labor which he refers to here. If **with our hands** would not refer to manual labor in your language, you could use a comparable idiom or an expression that refers to manual labor. Alternate translation: “doing physically demanding work” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 4 12 z6fg grammar-connect-time-simultaneous λοιδορούμενοι…διωκόμενοι 1 The phrases **Being reviled** and **being persecuted** identify the situations in which Paul and other apostles **bless** and **endure**. If it would be helpful in your language, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are reviled … any time we are persecuted” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are reviled … although we are persecuted” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 4 12 n389 figs-activepassive λοιδορούμενοι 1 When we are reviled, we bless If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **reviled** rather than focusing on the people doing the “reviling.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Others reviling us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 12 o7jz translate-unknown λοιδορούμενοι 1 Here, **Being reviled** refers to someone abusing another person with words. If that meaning for **Being reviled** would not be obvious in your language, you could use a word or phrase that does refer to using abusive words about another person. Alternate translation: “Being slandered” or “Being attacked verbally” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 4 12 l71q figs-explicit εὐλογοῦμεν 1 Here Paul does not state whom or what they **bless**. He could mean that they **bless**: (1) the people who “revile” them. Alternate translation: “we bless in return” (2) God, even though they are suffering. Alternate translation: “we bless God anyway” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 4 12 kue7 figs-activepassive διωκόμενοι 1 When we are persecuted If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **persecuted** rather than the people doing the “persecuting.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Others persecuting us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 13 xvn4 figs-exclusive παρακαλοῦμεν…ἐγενήθημεν 1 Here, **we** refers to Paul and other “apostles.” It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 4 13 l3ns grammar-connect-time-simultaneous δυσφημούμενοι 1 The phrase **being slandered** identifies the situation in which Paul and other apostles **comfort**. If it would be helpful in your language, you could: (1) include a word such as “when” to indicate that these actions happen at the same time. Alternate translation: “Any time we are slandered” (2) include a word such as “although” to indicate that these actions are in contrast with each other. Alternate translation: “Although we are slandered” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 4 13 a6hp figs-activepassive δυσφημούμενοι 1 When we are slandered If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **slandered** rather than the people doing the “slandering.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “others slandering us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 13 p0fd figs-simile ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα 1 Here Paul says that he and other apostles are like **scum** and **refuse**, both of which are words that describe garbage. Paul speaks in this way to show that **the world** considers him and other apostles to be worthless, just like garbage is worthless and should be thrown away. If it would be helpful in your language, you could express the idea behind this similewith a comparable image or plainly. Alternate translation: “We have no value according to the world’s perspective” or “We have become like a heap of garbage” (See: [[rc://en/ta/man/translate/figs-simile]])
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1CO 4 13 uubg figs-doublet περικαθάρματα τοῦ κόσμου…πάντων περίψημα 1 Here Paul uses two different words for garbage. The word **scum** refers to what people throw away after they clean something. The word **refuse** refers to dirt or filth that people wipe or scrub off an object. Paul uses two very similar words in order to emphasize that the world thinks that he and other apostles are like garbage. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “the filthy scum of all the world” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 4 13 gqxj figs-possession περικαθάρματα τοῦ κόσμου 1 Here Paul uses the possessive form to describe what **the world** identifies as **scum**. If it would be helpful in your language, you could express this form with a short phrase to clarify that **scum** is what **the world** thinks he and other apostles are. Alternate translation: “what the world considers scum” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 4 13 flf9 figs-synecdoche τοῦ κόσμου 1 When Paul uses **the world** in this context, he is not referring primarily to everything that God has made. Rather, he uses **the world** to refer to human beings who do not believe in Jesus. If it would be helpful in your language, you could express **the world** with an expression that refers to human beings in general. Alternate translation: “of human beings” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 4 13 ip6p figs-possession πάντων περίψημα 1 Here Paul uses the possessive form to describe **refuse** that: (1) comes from **all things**. Alternate translation: “the refuse from all things” (2) **all** people consider to be garbage. Alternate translation: “what all people consider to be refuse” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 4 13 z4tt figs-idiom ἕως ἄρτι 1 Here Paul ends this sentence in a similar way to how he began his sentence in [4:11](../04/11.md). In Paul’s culture, the phrase **even until now** means that what Paul speaks about has been happening and continues to happen up to the time when he writes this letter. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “to this very day” “all the time we serve Christ” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 4 14 k1at figs-infostructure οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ’ ὡς τέκνα μου ἀγαπητὰ, νουθετῶ 1 I do not write these things to shame you, but to correct you If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “I correct you as my beloved children. I do not write these things as shaming you” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 4 14 r9pj grammar-connect-logic-goal ἐντρέπων ὑμᾶς 1 Here, the phrase **as shaming you** introduces what Paul did **not write** to do. If your readers would not understand **as shaming** as a purpose, you could use a word or phrase that does clearly indicate purpose. Alternate translation: “in order to shame you” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 4 14 nlzx writing-pronouns ταῦτα 1 Here, **these things** refers back to what Paul has already written, focusing on [4:6–13](../04/06.md). If it would be helpful in your language, you could express **these things** with a word or phrase that refers back to what Paul has just finished writing. Alternate translation: “what I have said about us apostles and you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 4 14 t8jc grammar-connect-logic-result ὡς τέκνα μου ἀγαπητὰ 1 correct Here, the phrase **as my beloved children** could introduce: (1) the reason why Paul corrects the Corinthians. Alternate translation: “because you are my beloved children” (2) the way in which he corrects the Corinthians. Alternate translation: “as a father corrects his beloved children, so” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 4 14 ruu5 figs-metaphor τέκνα μου ἀγαπητὰ 1 my beloved children Here Paul speaks of the Corinthians as if they were his **beloved children**. He speaks in this way because he is their spiritual father, the one who first preached the good news to them. Also, he loves them in the same way a father loves his own children. If it would be helpful in your language, you could express the idea behind why Paul calls the Corinthians his **beloved children**with a comparable metaphor or plainly. Alternate translation: “my beloved younger siblings” or “fellow believers whom I love” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 15 ur1i grammar-connect-condition-contrary ἐὰν…μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ 1 Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that the Corinthians do not have **myriads of guardians**, but he speaks in this way to emphasize that they have only one spiritual father, no matter how many **guardians** they have. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “even if you somehow had myriads of guardians in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 4 15 n8c1 figs-hyperbole μυρίους παιδαγωγοὺς 1 ten thousand guardians Here, **myriads of guardians** is an exaggeration that the Corinthians would have understood to mean a large number of **guardians**. If it would be helpful in your language, you could express **myriads** with a word or phrase that refers to a large number. Alternate translation: “many guardians” or “a large number of guardians” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 4 15 nkcc figs-metaphor ἐν Χριστῷ 1 Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, could identify: (1) that these **guardians** are helping the Corinthians in their union with Christ. Alternate translation: “who work to unite you more strongly to Christ” (2) the guardians as fellow believers in Jesus. Alternate translation: “who believe in Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 15 d25x figs-ellipsis οὐ πολλοὺς πατέρας 1 Here Paul omits some words that may be essential in your language to create a complete thought. In English, these words are essential, so they have been included in the ULT in brackets. If you can translate this sentence without these words, you could do so here. Otherwise, you could retain these words as they appear in the ULT. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 4 15 yij4 οὐ πολλοὺς πατέρας 1 Alternate translation: “you would have only one father”
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1CO 4 15 j01t figs-exmetaphor οὐ πολλοὺς πατέρας; ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, ἐγὼ ὑμᾶς ἐγέννησα. 1 Here Paul speaks of himself as a “father” to the Corinthian believers. He became their father **through the gospel**, which means that he is their spiritual father. He is the one who preached the **gospel** to them when they became united to **Christ Jesus**, and that makes him the one who **fathered** them. If it would be helpful in your language, you could express how Paul speaks about **fathers** by clarifying that Paul refers to “spiritual” **fathers**. Alternate translation: “you would not have many spiritual fathers; for I fathered you spiritually in Christ Jesus through the gospel” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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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]])
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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 can express the idea by using a verbal such as “imitate.” Alternate translation: “imitate me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 it would be helpful in your language, you could express what **this** refers to by clarifying that it refers back to the previous verse. Alternate translation: “For that reason” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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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”
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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 it would be helpful in your language, you could express the idea behind this figure of speechwith a comparable metaphor or plainly. 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]])
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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]])
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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]])
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1CO 4 17 cq9z figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ Jesus, describes Paul’s **ways** as ways that are appropriate for those united to Christ Jesus. Alternate translation: “appropriate in union with Christ Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 17 j6gj figs-explicit καθὼς…διδάσκω 1 Here Paul does not explicitly state what it is that he is teaching. From the previous words, however, it is clear that he teaches his **ways**, the same **ways** that Timothy will **remind** them about. If you need to clarify what Paul teaches, you could refer to the **ways** explicitly. Alternate translation: “the same ways that I teach” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 4 17 xs5y figs-hyperbole πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ 1 Here Paul speaks as if Paul has been **everywhere** and visited **every church**. The Corinthians would have understood this to refer to **everywhere** and **every church** that Paul has visited. If it would be helpful in your language, you could express **everywhere** and **every church** by clarifying that Paul refers to **every** place and church he has visited. Alternate translation: “everywhere I go and in every church that I visit” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 4 17 wdug figs-doublet πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ 1 Here, the words **everywhere** and **in every church** have very similar meanings. Paul repeats the idea to emphasize that he teaches the **ways** in every church, not just among the Corinthians. If your language does not use repetition in this way, you can combine the two phrases into one. Alternate translation: “in every church” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 4 18 v4fn grammar-connect-words-phrases δέ 1 Now Here, **Now** introduces a development in the argument. Paul starts addressing some of the Corinthians who are proud. If **Now** does not introduce a new part of the argument in your language, you could use a word or phrase that does do this. Alternate translation: “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 4 18 th6i writing-pronouns τινες 1 The word **some** refers to **some** of the Corinthians. If it would be helpful in your language, you could express what **some** refers to by clarifying that it identifies **some** Corinthian believers. Alternate translation: “some from among you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 4 18 flbr figs-activepassive ἐφυσιώθησάν 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that the people “puff” themselves up. Alternate translation: “have puffed themselves up” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 4 18 gap0 grammar-connect-condition-contrary ὡς 1 Here Paul speaks of him **not coming** as something that is a possibility. However, he is convinced that this is not true, since he will “come” to them. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “as if” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 4 18 sq6q figs-go μὴ ἐρχομένου…μου 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 were not about to arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 4 19 jdk5 grammar-connect-logic-contrast δὲ 1 I will come to you Here, **But** introduces a contrast with what some people are thinking in the previous verse, that is, that Paul is not going to visit them. In this verse, he says that he will visit them soon. Use a word or phrase in your language that introduces a strong contrast. Alternate translation: “Despite what they think,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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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]])
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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]])
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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]])
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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]])
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1CO 4 19 kbp1 figs-metonymy τὸν λόγον τῶν πεφυσιωμένων 1 Here, **word** figuratively represents what someone says in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “what these who have been puffed up say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 4 19 fz8n figs-activepassive τῶν πεφυσιωμένων 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. 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]])
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1CO 4 19 m92u figs-abstractnouns τὴν δύναμιν 1 If your language does not use an abstract noun for the idea behind **power**, you can 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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “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]])
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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]])
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1CO 4 20 gfhp figs-metonymy λόγῳ 1 Here, **word** figuratively represents what someone says in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “what people say” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 4 20 wzpo figs-abstractnouns δυνάμει 1 If your language does not use an abstract noun for the idea behind **power**, you can express the idea another way. Alternate translation: “powerful deeds” or “what people powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 can 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]])
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1CO 4 21 wv61 figs-rquestion ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς, ἢ ἐν ἀγάπῃ, πνεύματί τε πραΰτητος? 1 Shall I come to you with a rod or with love and in a spirit of gentleness? Here Paul uses a question to present the two options for how he could act toward the Corinthians when he “comes” to them. He asks a question for the same reason he asked the first question in this verse. He wants them to realize that how they choose to respond to him will dictate how he will act when he visits. If they do not listen to him, he will **come with a rod**. If they do listen, he will come **with love and a spirit of gentleness**. If your language does not use a question to express this idea, you can translate the question in statement form. Alternate translation: “I will either come to you with a rod or with love and a spirit of gentleness.” or “If you do not listen, I will come to you with a rod. If you do listen, I will come to you with love and a spirit of gentleness.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 4 21 iscw figs-go ἔλθω πρὸς ὑμᾶς 1 Shall I come to you with a rod or with love and in a spirit of gentleness? 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: “Shall I arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 4 21 bl1d figs-metaphor ἐν ῥάβδῳ 1 Paul speaks of coming **with a rod** as if he is going to physically beat the Corinthians to teach them to listen to him. This metaphor may continue the way in which he speaks of himself as a “father” in [4:14–15](../04/14.md), since fathers could punish their children physically **with a rod** if they did not obey. By speaking in this way, Paul thus refers to discipline or punishment, but the discipline he threatens will not be physical. If it would be helpful in your language, you could express this figure of speech with a word or phrase that would describe discipline or punishment, or you could express the idea plainly. Alternate translation: “to punish you” or “with a harsh rebuke” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 4 21 h4oj figs-abstractnouns ἐν ἀγάπῃ…τε 1 If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using an adverb such as “lovingly” or a verb such as “love.” Alternate translation: “shall I love you with” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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]])
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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 it would be helpful in your language, you could express **spirit** with a word such as “attitude” to express the idea. Alternate translation: “an attitude” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 can express the idea by using an adjective such as “gentle.” Alternate translation: “that is gentle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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, 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 could 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 could 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](../05/12.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.”
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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]])
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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 can 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]])
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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 can 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]])
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1CO 5 1 bnnc figs-explicit ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν 1 While Paul does not explicitly say why this **immorality** is not **among the Gentiles**, the Corinthians would have understood him to mean that the **Gentiles** do not permit such behavior and prohibit it by law or social practice. If this information would not be implied in your language, you could include a word or phrase that indicates that Paul refers to the attitude of **Gentiles** towards this kind of **sexual immorality**. Alternate translation: “which even the Gentiles avoid” or “which even the Gentiles find shocking” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 5 1 q8p7 translate-unknown τοῖς ἔθνεσιν 1 Here Paul does not use **the Gentiles** primarily to refer to non-Jews, since there were non-Jewish members of the church. Rather, Paul uses **the Gentiles** to describe anyone who does not worship the true God. If it would be helpful in your language, you could express **the Gentiles** with a word or phrase that identifies those who do not worship or serve God. Alternate translation: “the pagans” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 5 1 b9xn figs-euphemism 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]])
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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 can 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]])
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1CO 5 2 idwe figs-activepassive ὑμεῖς πεφυσιωμένοι ἐστέ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. 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]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **being absent in the body** with a comparable expression or translate the idea plainly. Alternate translation: “not being there with you” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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 it would be helpful in your language, you could express the idea behind **being present in spirit**with a comparable metaphor or plainly. Alternate translation: “still being connected to you” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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”
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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”
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1CO 5 3 sac6 figs-abstractnouns ἤδη κέκρικα 1 If your language does not use an abstract noun for the idea behind **judgment**, you can 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]])
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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]])
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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]])
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1CO 5 4 xc3z grammar-connect-time-simultaneous συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος 1 The phrase **You and my spirit, having been assembled** gives the time and situation in which the Corinthians should “hand this man over to Satan” ([5:5](../05/05.md)). If this phrase would not indicate timing or a situation in your language, you could use a word or phrase that does indicate time or situation. Alternate translation: “One of the times when you and my spirit have been assembled” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 5 4 m9yz figs-activepassive συναχθέντων 1 When you are assembled If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the things that are **assembled** rather than what does the “assembling.” you can express the idea in active form by using a verb such as “gather together” or “meet.” Alternate translation: “meeting together” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 5 4 t83d figs-idiom ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 1 in the name of our Lord Jesus Acting **in the name of** a person means representing that person. Representatives, those who do anything **in the name of** someone else, act with the authority of the people they represent. If it would be helpful in your language, you could express **in the name of** with a comparable idiom for representing someone or express the idea plainly. Alternate translation: “as representatives of our Lord Jesus Christ” or “as people who act for our Lord Jesus Christ” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 5 4 fznv figs-infostructure ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος, 1 The phrase **in the name of our Lord Jesus Christ** could modify: (1) how they have **been assembled**. Alternate translation: “You and my spirit, in the name of our Lord Jesus Christ having been assembled” (2) how Paul has “passed judgment” in [5:3](../05/03.md). Alternate translation: “I passed this judgment in the name of our Lord Jesus Christ. You and my spirit, having been assembled,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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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 it would be helpful in your language, you could express the idea behind **my spirit**with a comparable metaphor or plainly. Alternate translation: “and my thoughts” or “with my authority” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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”
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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 can 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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind this figure of speechwith a comparable idiom or plainly. Alternate translation: “turn this man over to Satan” or “put this man under Satan’s authority” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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]])
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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]])
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1CO 5 5 jg1u figs-possession εἰς 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 can translate **destruction** with a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 can express the idea by using a verb such as “destroy.” Alternate translation: “to destroy the flesh” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 nonphysical part of the person but rather a reference to the whole person apart from his or her sins and weaknesses. If it would be helpful in your language, you could express that meaning of **spirit** with 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]])
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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 it would be helpful in your language, you could translate **day of the Lord** by including 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]])
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1CO 5 6 h2hk οὐ καλὸν τὸ καύχημα ὑμῶν 1 Your boasting is not good Alternate translation: “Your boasting is bad”
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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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith an emphatic statement. Alternate translation: “You know that a little yeast leavens the whole loaf” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **you are unleavened bread** by clarifying 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]])
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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 it would be helpful in your language, 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]])
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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 it would be helpful in your language, you could add a footnote explaining the function of the **lamb** at **Passover**. (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 can 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]])
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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]])
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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](../05/06.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]])
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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]])
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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 can 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]])
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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 can 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]])
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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 can 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]])
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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 can express the idea with one word. Alternate translation: “of evil” (See: [[rc://en/ta/man/translate/figs-doublet]])
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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 can 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]])
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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 can 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]])
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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 it would be helpful in your language, you could express the idea behind this wordby using a word or phrase that identifies something that is done honestly and with one goal in mind. Alternate translation: “of integrity” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 it would be helpful in your language, you could translate **I wrote to you in my letter** by including 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]])
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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]])
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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 it would be helpful in your language, you could express **by no means** with 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]])
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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 it would be helpful in your language, you could express this phrase with 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]])
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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]])
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1CO 5 10 taf5 translate-unknown ἅρπαξιν 1 the greedy Here, **swindlers** identifies people who take money from others dishonestly. If it would be helpful in your language, you could express **swindlers** with a word that refers to such people. Alternate translation: “thieves” or “embezzlers” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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]])
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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 it would be helpful in your language, you could express **go out from the world** with a word or phrase that refers to traveling off earth. Alternate translation: “to leave earth” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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”
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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]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than the person doing the “calling.” If you must state who does the action, you can use “you” or “the brother” as the subject. Alternate translation: “who calls himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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 it would be helpful in your language, you could express **brother** with a nongendered word or refer to both genders. Alternate translation: “a brother or a sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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1CO 5 11 ypib translate-unknown ἅρπαξ 1 Here, **swindler** identifies a person who takes money from others dishonestly. If it would be helpful in your language, you could express **swindler** with a word that refers to such people. Alternate translation: “a thief” or “an embezzler” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 5 11 fq7j figs-explicit τῷ τοιούτῳ μηδὲ συνεσθίειν 1 In Paul’s culture, to **eat with** someone meant that you accepted them into your social group. Here, he wants the Corinthians not to accept such people into their group. If “eating with” someone does not signify accepting them in your culture, you may need to make that idea explicit. Alternate translation: “Do not even include such a person in your group’s meals” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 5 12 kj1x grammar-connect-logic-result γάρ 1 Here, **For** introduces further reasons why Paul wants the Corinthians to focus on “judging” fellow believers but not **those outside**. These reasons continue into the next verse ([5:13](../05/13.md)). If it would be helpful in your language, you could express this connection with a word or phrase that would introduce further reasons. Alternate translation: “Further,” or “For more proof,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 5 12 xeu7 figs-rquestion τί…μοι τοὺς ἔξω κρίνειν? 1 how am I involved with judging those who are outside the church? Here Paul asks **what to me to judge those outside**, but he is not really asking for information. Rather, the question assumes that the answer is “nothing” or “it does not matter to me,” and Paul uses the question to involve the Corinthians in what he is arguing. If it would be helpful in your language, you could express the idea behind this questionwith a strong negative statement. Alternate translation: “it is nothing to me to judge those outside” or “it is not my business to judge those outside” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 5 12 jmxt figs-ellipsis τί…μοι 1 Here Paul omits some words that may be required in your language to make a full sentence. You could supply words such as “is it” or “does it matter” to complete the thought. Alternate translation: “what is it to me” or “what does it matter to me” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 5 12 n6on figs-123person μοι 1 Here Paul speaks of himself only, but he wants the Corinthians to have the same opinion that he has. If **to me** would cause your readers to misunderstand this point, you could include the Corinthians in this question as well. Alternate translation: “to us” or “to you and me” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 5 12 ncl1 figs-idiom τοὺς ἔξω…τοὺς ἔσω 1 The phrase **those outside** identifies people who do not belong to the group of believers in Corinth. The phrase **those inside** identifies the opposite: people who do belong to the group of believers in Corinth. If it would be helpful in your language, you could express these phrases with words or phrases that refer to people who belong to and do not belong to a specific group. Alternate translation: “the outsiders … the insiders” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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]])
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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 it would be helpful in your language, you could express the present tense of **judges** with the future tense here. Alternate translation: “will judge” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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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 it would be helpful in your language, you could express this phrase with 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]])
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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), [17:12](../deu/17/12.md); [19:19](../deu/19/19.md); [21:21](../deu/21/21.md); [22:21–22](../deu/22/21.md), [22:24](../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]])
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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: “We read in Scripture that you should remove the evil from among yourselves” (See: [[rc://en/ta/man/translate/figs-quotations]])
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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]])
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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’ 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]])<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 could use them here. If your culture does not have such specific words, you could 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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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]])
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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 it would be helpful in your language, 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]])
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1CO 6 1 jsgt figs-explicit τὸν ἕτερον 1 Here, **another** identifies the other person as a fellow believer. If it would be helpful in your language, you could translate **another** with a word or phrase that identifies **another** as a believer. Alternate translation: “another believer” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, you could express **go to court before** with 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]])
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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 it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “You already know that the saints will judge the world.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **the world**, which is **judged**, rather than **you**, who do the “judging.” Alternate translation: “you judge the world” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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 it would be helpful in your language, you could express the present tense of **is judged** with the future tense here. Alternate translation: “will be judged” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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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 it would be helpful in your language, you could express **unworthy of** with a comparable idiom or express the idea plainly. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 6 2 dmi6 translate-unknown κριτηρίων ἐλαχίστων 1 Here, **cases** could refer to: (1) legal disputes that are resolved in a court of law. Alternate translation: “of the smallest legal disputes” (2) the court of law that decides the legal dispute. Alternate translation: “of the lowest courts of law” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 6 3 us55 figs-rquestion οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, 1 Do you not know that we will judge the angels? 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 it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “Surely you know that we will judge angels.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 6 3 x6h3 figs-rquestion μήτι γε βιωτικά? 1 How much more, then, can we judge matters of this life? 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 reader agrees. If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “How much more the matters of this life!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 6 3 hxzn figs-ellipsis μήτι γε βιωτικά 1 Here Paul omits some words that may be required in your language to make a full sentence. You could supply words such as “can we judge” or “are we able to judge” to complete the thought. Alternate translation: “How much more can we judge the matters of this life” or “How much more are we able to judge the matters of this life” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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]])
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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 it would be helpful in your language, you could express **the matters of this life** with 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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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]])
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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 it would be helpful in your language, you could express **about things of this life** with 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]])
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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 it would be helpful in your language, you could express the idea behind this questionas 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **to your shame** with a comparable idiom or express the idea plainly. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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 can 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]])
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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 it would be helpful in your language, you could express this phrase or find it confusing with 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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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 it would be helpful in your language, you could express these masculine words with nongendered 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]])
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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 it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 6 5 o28z translate-unknown διακρῖναι ἀνὰ μέσον 1 The phrase **to discern between** refers to making decisions about disputes between people. If it would be helpful in your language, you could express the idea behind this phrasewith 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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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 it would be helpful in your language, you could express **brother** with nongendered words or refer to both genders. Alternate translation: “a brother or sister … a brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **already** by clarifying that the time in view is before the lawsuit is decided. Alternate translation: “a complete defeat for you even before you enter the court of law”
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1CO 6 7 ugf7 ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστιν 1 Alternate translation: “Therefore, you are indeed already completely defeated”
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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 it would be helpful in your language, you could express the idea behind **complete defeat**with a comparable metaphor or plainly. Alternate translation: “a total derailing” or “a total failure” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could express these questions by stating 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]])
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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 it would be helpful in your language, 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]])
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1CO 6 7 i5n5 figs-activepassive ἀδικεῖσθε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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1CO 6 7 vpy9 figs-activepassive ἀποστερεῖσθε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 it would be helpful in your language, you could express the idea behind this connectionwith 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]])
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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]])
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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 it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “to your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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.
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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 it would be helpful in your language, you could express **Or** with a word or phrase that introduces an alternative. Alternate translation: “Against that,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 6 9 h17l figs-rquestion ἢ 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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “will not live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 6 9 eywd figs-activepassive μὴ πλανᾶσθε 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than focusing on the person doing the “deceiving.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Let no one deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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]])
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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 can either use descriptive phrases, or you can 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]])
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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 can express the idea by using an adjective such as “homosexual,” or you can 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **swindlers** with a word that refers to such people. Alternate translation: “embezzlers” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “will live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could translate **that** by more clearly referring back to the list of unrighteous behaviors. Alternate translation: “those kinds of people are what” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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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 can 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “you were washed clean” or “you were purified” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could express **in the name of** with a comparable idiom or express the idea plainly. 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]])
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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]])
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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 can 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]])
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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 it would be helpful in your language, you could express **Everything is lawful for me** and think that Paul is claiming this by clarifying 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]])
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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 it would be helpful in your language, you could express **everything** by clarifying 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]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 it would be helpful in your language, you could express the idea behind **be mastered**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]])
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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 it would be helpful in your language, you could express **Food {is} for the stomach, and the stomach for food** and think that Paul is claiming this by clarifying 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]])
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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 can 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]])
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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 it would be helpful in your language, you could express **will do away with** with 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]])
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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 it would be helpful in your language, you could express what **this** and **those** refer to with the names **stomach** and **food** instead. Alternate translation: “both stomach and food” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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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]])
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1CO 6 13 r1co figs-abstractnouns τῇ πορνείᾳ 1 If your language does not use an abstract noun for the idea behind **immorality**, you can 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]])
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1CO 6 13 d9q7 figs-explicit τῷ Κυρίῳ 1 Here Paul means that the **body** is meant to serve and please **the Lord**. If it would be helpful in your language, you could translate **for the Lord** with a verbal phrase that indicates that the **body** should serve **the Lord**. Alternate translation: “for pleasing the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 6 13 zpx9 figs-explicit καὶ 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 nonphysical part. If you use either of the following alternate translations, you may need to include a comma before it. Alternate translation: “and 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: “and the Lord has a human body” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 can use a comparable idiom or express the idea plainly. Alternate translation: “restored the Lord to life and will also restore us to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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”
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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 can 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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “united to Christ … people who are united to Christ … unite with a prostitute” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “You should know that your bodies are members of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “having removed people from union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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 it would be helpful in your language, 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]])
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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]])
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1CO 6 16 seg6 figs-rquestion ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν? 1 Do you not know that … her? Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 6 16 zcgg figs-euphemism ὁ κολλώμενος τῇ πόρνῃ 1 Do you not know that … her? Here, being **joined to the prostitute** is a euphemism for having sex with a **prostitute**. Paul uses this euphemism in order to be polite. He also picks this specific euphemism because it can also refer to being **joined** to someone without sexual implications. He uses the phrase in this way in the next verse to speak about union with Christ ([6:17](../06/17.md)). If it would be helpful in your language, you could express **joined to the prostitute** with a similar polite euphemism in your language. If possible, use a euphemism that can also work to describe the nonsexual union with Christ in the next verse. Alternate translation: “the one who lives with the prostitute” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 6 16 z54k figs-activepassive ὁ κολλώμενος τῇ πόρνῃ 1 he who is joined to a prostitute becomes one flesh with her If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the prostitute” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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 it would be helpful in your language, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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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 it would be helpful in your language, you could include some words that Paul implies. Alternate translation: “is one body with her” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “shares all things with her” or “is united to her” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, 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]])
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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]])
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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 it would be helpful in your language, you could express what this quote refers to, you could include a footnote explaining the context. Additionally by clarifying 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]])
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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 it would be helpful in your language, you could express **joined to the Lord** with a comparable metaphor or express the idea plainly. 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]])
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1CO 6 17 c2tb figs-activepassive ὁ…κολλώμενος τῷ Κυρίῳ 1 he who is joined to the Lord becomes one spirit with him If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself or herself. Alternate translation: “the one who joins himself to the Lord” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 6 17 z273 figs-ellipsis ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is pointing out that the **one who is joined** and the **Lord** make up **one spirit** together. He is not arguing that the **one who is joined** by himself is **one spirit**. If it would be helpful in your language, you could include some words that Paul implies. Alternate translation: “is one spirit with him” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 6 17 vv1s figs-metaphor ἓν πνεῦμά ἐστιν 1 he who is joined to the Lord becomes one spirit with him Here Paul is speaking as if the **one who is joined** and the **Lord** together share **one spirit** when the **one who is joined** believes in the **Lord**. He speaks in this way to emphasize the unity between a believer and Jesus, which is as close as if they had only one spirit. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “shares all things with him spiritually” or “is spiritually united to him” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 6 17 kt2x πνεῦμά 1 he who is joined to the Lord becomes one spirit with him Here, **spirit** could refer to: (1) a person’s **spirit** in contrast to his or her “body.” While a prostitute and a man can have “one body” ([6:16](../06/16.md)), which is a physical union, the Lord and a believer can have **one spirit**, which is a spiritual union. Alternate translation: “spiritually” (2) the Holy Spirit, who unites the Lord and the believer. Alternate translation: “in the Holy Spirit”
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1CO 6 18 ex92 figs-metaphor φεύγετε 1 Flee from Here Paul wants the Corinthians to avoid **sexual immorality** as urgently as if it were an enemy or danger that they might **flee from**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “Carefully stay away from” or “Fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 6 18 nhpq figs-abstractnouns τὴν πορνείαν 1 Flee from If your language does not use an abstract noun for the idea behind **immorality**, you can express the idea by using an adjective such as “immoral.” Alternate translation: “what is sexually immoral” or “sexually immoral behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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]])
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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 it would be helpful in your language, you could express **man** and **his** with nongendered words or refer to both genders. Alternate translation: “a man or woman … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, you could express the idea behind this figure of speechplainly 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]])
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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 it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather,” or “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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]])
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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]])
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1CO 6 19 cg8m οὗ ἔχετε ἀπὸ Θεοῦ 1 temple of the Holy Spirit Alternate translation: “whom God has given to you”
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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1CO 6 20 y7fe ἐν τῷ σώματι ὑμῶν 1 Therefore Alternate translation: “with your body” or “with what you do with your body”
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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]])
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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 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.<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 has saved. 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 could 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 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]])<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. 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.<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. 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 were simply advice from someone. Instead, this whole chapter carries apostolic authority.<br><br>### Father or fiancé in [7:36–38](../07/36.md)?<br><br>In these verses, Paul repeatedly refers to “he” or “him.” He does not state who this man is, but the man has a “virgin.” There are two common ways to understand these verses. First, and more likely, the man is engaged to “his virgin,” and Paul is giving him instructions on whether to get married or not. Second, and less likely, the man is the father of the daughter (“his virgin”), and Paul is giving him instructions on whether to give his daughter in marriage or not. If a specific translation choice follows one of these interpretations instead of the other, the notes on these verses will point out whether it matches the “fiancé interpretation” or the “father interpretation.”
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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 it would be helpful in your language, you could express **Now** with a word or phrase that introduces a new topic. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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]])
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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 said, ‘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]])
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1CO 7 1 inrh καλὸν ἀνθρώπῳ, γυναικὸς μὴ ἅπτεσθαι; 1 Alternate translation: “When a man does not touch a woman, that is good”
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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 it would be helpful in your language, you could express **man** and **woman** with 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]])
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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 can 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]])
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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 it would be helpful in your language, you could express **for a man not to touch a woman** with 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]])
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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]])
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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 can 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]])
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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 it would be helpful in your language, you could translate **immorality** with 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]])
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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]])
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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 it would be helpful in your language, you could translate “to have a wife or husband” with 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]])
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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 can 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]])
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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]])
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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 it would be helpful in your language, you could express **duty** with 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]])
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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]])
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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 can 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]])
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1CO 7 4 a7nb figs-abstractnouns τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει -1 If your language does not use an abstract noun for the idea behind **authority**, you can express the idea by using a verb or verbal phrase such as “control” or “claim as one’s own.” Alternate translation: “does not control her own body … does not control his own body” or “does not claim her body as her own … does not claim his body as his own” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 4 sspg figs-ellipsis ὁ ἀνήρ…ἡ γυνή 1 In both these places, 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 each statement in order to complete the thought, as the ULT does. Alternate translation: “the husband has authority over her body … the wife has authority over his body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 7 5 qq7u figs-euphemism μὴ ἀποστερεῖτε ἀλλήλους 1 Do not deprive each other Here Paul omits a direct reference to having sex in order to be polite. The Corinthians would have understood him to mean that they should not **deprive each other** of having sex. If your readers also would understand this, you could express the idea the same way Paul did. If your readers would not understand this, you may need to include a word or phrase that politely refers to having sex. Alternate translation: “Do not deprive each other of sleeping together” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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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]])
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1CO 7 5 cnr5 figs-abstractnouns ἐκ συμφώνου 1 If your language does not use an abstract noun for the idea behind **agreement**, you can express the idea by using a verb such as “agree.” Alternate translation: “when you both agree” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 it would be helpful in your language, you could express **for a season** with 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]])
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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 it would be helpful in your language, you could express what **so that** refers back to by clarifying 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]])
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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 it would be helpful in your language, you could express **devote yourselves** with 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]])
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1CO 7 5 nww5 figs-abstractnouns τῇ προσευχῇ 1 If your language does not use an abstract noun for the idea behind **prayer**, you can express the idea by using a verb such as “praying.” Alternate translation: “to praying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 it would be helpful in your language, you could express **be together again** with a comparable phrase that politely refers to having sex. Alternate translation: “sleep together” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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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]])
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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]])
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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 can 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind **concession**by using a comparable word or phrase. Alternate translation: “a compromise” or “an allowance” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 can 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]])
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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 it would be helpful in your language, you could express **But** with 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]])
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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 it would be helpful in your language, you could translate **to be even as myself** to include the fact that Paul is not married. Alternate translation: “to be unmarried as I am” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, you could express **men** and **him** with nongendered words or refer to both genders. Alternate translation: “men and women … his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, you could express the idea behind **gift**plainly or with a comparable metaphor. Alternate translation: “blessing” or “calling” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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]])
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause. Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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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 it would be helpful in your language, you could translate **remain as I also am** by including 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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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 can 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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind this figure of speechwith 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]])
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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]])
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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 it would be helpful in your language, you could translate **not I, but the Lord** either by identifying that it is not Paul “alone” who gives the command, or by clarifying 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]])
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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 it would be helpful in your language, you could express **wife** and **husband** with 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]])
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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 leave” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 10 h049 figs-activepassive μὴ χωρισθῆναι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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]])
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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 it would be helpful in your language, you could express **wife** and **husband** with 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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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1CO 7 11 phpw figs-activepassive χωρισθῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 could insert the words “from her husband.” Alternate translation: “she might be separated from her husband” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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1CO 7 11 k7ju ἄνδρα γυναῖκα μὴ ἀφιέναι 1 Alternate translation: “a husband should not divorce a wife”
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1CO 7 12 k9yd τοῖς…λοιποῖς 1 agrees Here, **the rest** could refer to: (1) people in situations other 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”
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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 he is not referring to what **the Lord** said while he was on earth. If it would be helpful in your language, you could translate **I, not the Lord** either by identifying that it is Paul alone who gives the command, or by clarifying 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]])
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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 it would be helpful in your language, you could express this form by stating 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/grammar-connect-condition-hypothetical]])
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1CO 7 12 ae1u figs-idiom οἰκεῖν μετ’ αὐτοῦ 1 Here, **to live with him** refers to staying married. If it would be helpful in your language, you could express **to live with him** with 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]])
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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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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1CO 7 13 q39l figs-idiom οἰκεῖν μετ’ αὐτῆς 1 Here, **to live with her** refers to staying married. If it would be helpful in your language, you could express **to live with her** with 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]])
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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]])
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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 it would be helpful in your language, you could express **For** with 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]])
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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 it would be helpful in your language, you could express **wife** and **husband** with 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 it would be helpful in your language, you could express **sanctified** with 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]])
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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 it would be helpful in your language, you could express **the brother** by clarifying that **the brother** is the **unbelieving wife**’s spouse. Alternate translation: “the husband” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 7 14 x9vy grammar-connect-condition-contrary 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 it would be helpful in your language, you could express **Otherwise** with 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]])
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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]])
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1CO 7 14 qtbz grammar-connect-logic-contrast νῦν δὲ ἅγιά ἐστιν 1 Here, **but now** provides the contrast with **Otherwise your children are unclean**. The word **now** does not refer to time but rather identifies that what Paul has said about the unbelieving spouse being **sanctified** really is true. If it would be helpful in your language, you could express **now** with a word or phrase that identifies that what Paul has said is true. Alternate translation: “but since the unbelieving spouse is sanctified, they are holy” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 7 14 fmu5 translate-unknown ἀκάθαρτά…ἅγιά 1 they are set apart Here, **holy** is a reference to purity, and **unclean** is a reference to impurity. The word **holy** does not mean that the **children** are considered to be believers. Rather, Paul’s point is that the **children** are not made **unclean** by having an unbelieving parent. Just the opposite: the **children** are clean and pure because of the believing parent. If it would be helpful in your language, you could express **unclean** and **holy** with words or phrases that identify the **children** as those born in a “clean” or “honorable” way. Alternate translation: “not pure … pure” or “dishonored … honorable” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 15 rdwy grammar-connect-condition-hypothetical εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω 1 Here Paul uses **if** to introduce a true possibility. He means that **the unbeliever** might depart, or he or she might not. He then specifies the result for if **the unbeliever departs**. If it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause. Alternate translation: “whichever unbeliever departs, let him go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 7 15 qjmw figs-idiom εἰ…ὁ ἄπιστος χωρίζεται, χωριζέσθω 1 Here, **departs** refers to ending 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]])
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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 it would be helpful in your language, you could express **him** with a nongendered word or refer to both genders. Alternate translation: “the unbeliever … let him or her go” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, you could express these words with 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **the brother or the sister** with 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **not bound** rather than focusing on 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]])
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1CO 7 15 z5nz grammar-connect-words-phrases δὲ 2 Here, **but** introduces how Paul wants the Corinthians to act in general. Whether their spouse leaves or not, they should act in **peace**. If it would be helpful in your language, you could express the idea behind **but**by using a word or phrase that introduces a general principle. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “In every case,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 7 15 tli3 figs-abstractnouns εἰρήνῃ 1 If your language does not use an abstract noun for the idea behind **peace**, you can express the idea by using an adjective such as “peaceful” or an adverb such as “peaceably.” Alternate translation: “act peaceably” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 16 l559 figs-yousingular οἶδας…τὸν ἄνδρα σώσεις…οἶδας…τὴν γυναῖκα σώσεις 1 do you know, woman … you will save your husband … do you know, man … you will save your wife Here Paul addresses each individual woman within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 7 16 h5td figs-rquestion τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις? 1 how do you know, woman, whether you will save your husband? 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 “we do not know for sure.” If these questions would be confusing for your readers, you could express the ideas by using statements. Paul could be using these questions to show the Corinthians that: (1) they should have little confidence about unbelieving spouses becoming Christians. The questions thus support how Paul allows divorces initiated by an unbelieving spouse in [7:15](../07/15.md). Alternate translation: “you cannot know, woman, that you will save the husband. And you cannot know, man, that you will save the wife.” (2) show the Corinthians that they should have much confidence about unbelieving spouses becoming Christians. The questions thus support how Paul says that the unbelieving spouse is “holy” in [7:14](../07/14.md). Alternate translation: “you could not know, woman, but you may save the husband. And you could not know, man, but you may save the wife.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 7 16 nd1k figs-infostructure τί γὰρ οἶδας, γύναι, εἰ…τί οἶδας, ἄνερ, εἰ 1 how do you know, man, whether you will save your wife? Here, the words **woman** and **man** are direct addresses to people in the audience. If your language would put these words somewhere else in the sentence, you could move them to where they sound natural. Alternate translation: “For woman, how do you know whether… man, how do you know whether” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 7 16 dbz6 τί…οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις? ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις? 1 how do you know, man, whether you will save your wife? Here Paul directly addresses a **woman** and a **man** in the audience. The Corinthians would have understood him to mean a **woman** or **man** in their group who was married to an unbelieving spouse. If it would be helpful in your language, you could express **woman** or **man** by stating the direct address in a different way. Alternate translation: “how does any woman know whether she will save the husband? Or how does any man know whether he will save the wife?”
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1CO 7 16 b5zw figs-genericnoun γύναι…τὸν ἄνδρα…ἄνερ…τὴν γυναῖκα 1 how do you know, man, whether you will save your wife? Here Paul refers to **woman**, **husband**, **man**, and **wife** in the singular, but he is speaking generically of any person who fits into these categories. If your language does not use the singular form to refer to people in general, you can use a form that does refer generically to people in your language. Alternate translation: “each of you women … your husband … each of you men … your wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 16 jt3c figs-metonymy σώσεις -1 how do you know, man, whether you will save your wife? Here Paul speaks of husbands or wives leading their spouses to faith in Jesus as “saving” them. By this, Paul means that the **woman** or **man** is the means by which God will **save** the **husband** or **wife**. If it would be helpful in your language, you could express **you will save** with a word or phrase that refers to leading someone towards “salvation,” that is, helping them to believe in Jesus. Alternate translation: “God will use you to save … God will use you to save” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 7 17 ivee grammar-connect-words-phrases εἰ μὴ 1 each one Here, **However** acknowledges the exception about “walking” **as the Lord has assigned to each one** that he just included: if an unbelieving spouse wishes to divorce a believing spouse, that is permissible. Paul acknowledges this exception but wishes to emphasize the main point: the believers should remain in the state they are in. If **However** would not have the meaning of acknowledging an exception to a claim, you could use a word or phrase that does do so. Alternate translation: “In every other case” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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]])
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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]])
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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 plainly or with a comparable metaphor. Alternate translation: “let him live his life” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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]])
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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 it would be helpful in your language, you could express the idea behind **he**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]])
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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”
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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]])
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1CO 7 18 unc4 figs-rquestion περιτετμημένος τις ἐκλήθη? μὴ ἐπισπάσθω 1 Was anyone called when he was circumcised? Paul does not ask this question because he is looking for information. Rather, he asks it to identify people who fit into the situation he describes. If someone answered “yes” to this question, then the following command applies to them. If it would be helpful in your language, you could express this question with a different way to identify to whom the command applies. Alternate translation: “If anyone was called, having been circumcised, let him not be uncircumcised.” or “Some of you were called, having been circumcised. If that is you, do not be uncircumcised.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than focusing on 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **circumcised** rather than focusing on the person doing the “circumcising.” If you must state who does the action, you can use an indefinite or vague subject. Alternate translation: “someone having circumcised them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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 can 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]])
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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 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 must not be uncircumcised … he must not be circumcised” (See: [[rc://en/ta/man/translate/figs-imperative]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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 can 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]])
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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 it would be helpful in your language, you could express this question with 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]])
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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 can express the idea by using an adjective such as “uncircumcised.” Alternate translation: “while uncircumcised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 it would be helpful in your language, you could express **nothing** with a comparable figure of speech or express the idea plainly. Alternate translation: “Circumcision has no value, and uncircumcision has no value” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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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 can 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]])
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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 can 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]])
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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]])
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1CO 7 19 vx9p figs-abstractnouns τήρησις ἐντολῶν 1 Was anyone called in uncircumcision? If your language does not use an abstract noun for the idea behind **observance**, you can express the idea by using a verb such as “observe.” Alternate translation: “observing the commandments” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 19 he16 figs-abstractnouns ἐντολῶν Θεοῦ 1 Was anyone called in uncircumcision? If your language does not use an abstract noun for the idea behind **commandments**, you can express the idea by using a verb such as “command.” Alternate translation: “what God commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 20 khsd figs-infostructure ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω 1 General Information: The order of elements in this sentence might be confusing in your language. If your language would structure this sentence in a different way, you could rearrange the elements so that they sound more natural. Paul has arranged the elements to emphasize **in the calling in which he was called**, so retain the emphasis on this element if possible. Alternate translation: “Let each one remain in the calling in which he was called” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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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”
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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 it would be helpful in your language, you could express the idea behind **he** and **him**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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **called** rather than focusing on 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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind **remain in**plainly 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]])
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1CO 7 21 ag5a figs-yousingular ἐκλήθης…σοι…δύνασαι 1 Were you … called you? Do not be … you can become Here Paul addresses each individual person within the Corinthian church. Because of this, **you** in this verse is always singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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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 command that follows applies to them. If it would be helpful in your language, you could express this question with 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **called**, rather than focusing on 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]])
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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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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”
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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 it would be helpful in your language, 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]])
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1CO 7 22 l6vq figs-activepassive ὁ…ἐν Κυρίῳ κληθεὶς…ὁ…κληθεὶς 1 the Lord’s freeman If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “the one whom God called in the Lord as … the one whom God called” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 22 gy9z figs-metaphor ἐν Κυρίῳ 1 the Lord’s freeman 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 **who was called** as someone who is united to the **Lord**. Alternate translation: “to be united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 7 22 ie5k figs-possession ἀπελεύθερος Κυρίου 1 the Lord’s freeman Here Paul uses the possessive form to describe someone who is a **freedman** in the perspective of **the Lord**. In other words, while the person may be a slave in terms of human thinking, that person is a **freedman** before **the Lord**. If your language would not use the possessive form to express that idea, you could express the idea by speaking about the Lord’s “perspective” or “sight.” Alternate translation: “is a freedman in the Lord’s eyes” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 7 22 npb1 figs-possession δοῦλός…Χριστοῦ 1 the Lord’s freeman Here Paul uses the possessive form to describe someone who is a **slave** who belongs to **Christ**. In other words, while the person may be free in terms of human thinking, that person is a **slave** in relationship to **Christ**. If your language would not use the possessive form to express that idea, you could express the idea by using a phrase such as “belonging to.” Alternate translation: “a slave who belongs to Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 7 23 m53p figs-activepassive τιμῆς ἠγοράσθητε 1 You have been bought with a price If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **you**, who are **bought**, rather than focusing on the person doing the “buying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God bought you with a price” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 23 sgft figs-metaphor τιμῆς ἠγοράσθητε 1 You have been bought with a price Here Paul speaks as 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]])
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1CO 7 23 pe5g figs-metaphor μὴ γίνεσθε δοῦλοι ἀνθρώπων 1 You have been bought with a price Here Paul uses **slaves** as a description of anyone who follows and obeys someone else. Paul wants the Corinthians, whether they are **slaves** or “freedmen” in social and economic terms, to only obey and serve God, not **men**. If it would be helpful in your language, you could express **slaves** by clarifying that Paul has “serving” and “obeying” in mind. Alternate translation: “do not obey men” or “do not serve mere humans” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 7 23 pjgp figs-gendernotations ἀνθρώπων 1 You have been bought with a price Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 7 24 jio8 0 General Information This verse is very similar to [7:20](../07/20.md). The main difference is that this verse refers to remaining **with God**, while that verse does not. With that exception, translate this verse so that it sounds similar to [7:20](../07/20.md).
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1CO 7 24 s3ms figs-infostructure ἕκαστος ἐν ᾧ ἐκλήθη…ἐν τούτῳ μενέτω παρὰ Θεῷ. 1 Brothers The order of elements in this sentence might be confusing in your language. If your language would structure this sentence in a different way, you could rearrange the elements so that they sound more natural. Paul has arranged the elements to emphasize **each one in that which he was called**, so retain the emphasis on this element if possible. Alternate translation: “let each one remain with God in that which he was called” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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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”
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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 it would be helpful in your language, you could express **brothers**, **he**, and **him** with nongendered 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]])
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1CO 7 24 c83e figs-activepassive ἐκλήθη 1 was called If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **called** rather than focusing on 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]])
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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]])
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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 situations. Instead, they should serve God in the situations in which God called them. If it would be helpful in your language, you could express the idea behind **remain with God in that**plainly 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]])
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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]])
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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 it would be helpful in your language, you could express **I do not have a command of the Lord** with the language of “authority” or “quotation.” Alternate translation: “I do not quote from the Lord” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 25 q3k1 figs-abstractnouns ἐπιταγὴν Κυρίου 1 Now concerning those who never married, I have no commandment from the Lord If your language does not use an abstract noun for the idea behind **command**, you can express the idea by using a verb such as “command.” Alternate translation: “anything that the Lord commanded” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 it would be helpful in your language, you could express **I give an opinion** with 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]])
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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 can 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on Paul, who has **received mercy**, rather than focusing on the **Lord**, who gives the “mercy.” Alternate translation: “one to whom the Lord has given mercy” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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 can 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]])
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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” ([7:25](../07/25.md)). If it would be helpful in your language, you could express **Therefore** with a word or phrase that introduces a statement that one has already spoken about. Alternate translation, changing the comma to a colon or a period: “Here is my opinion:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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]])
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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 it would be helpful in your language, you could translate 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]])
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1CO 7 26 lvoc translate-unknown τὴν ἐνεστῶσαν ἀνάγκην 1 as one who, by the Lord’s mercy, is trustworthy Here, **coming** could refer to: (1) something that is about to happen. Alternate translation: “of the distress that will soon be here” (2) something that is already happening. Alternate translation: “of the present distress” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 26 a25d translate-unknown τὴν ἐνεστῶσαν ἀνάγκην 1 as one who, by the Lord’s mercy, is trustworthy Here, **distress** could refer to: (1) general suffering and persecution of the church throughout the world. Alternate translation: “of the coming general distress” (2) suffering and difficulties that the Corinthian believers are experiencing. Alternate translation: “of the distress coming on your group” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 26 ikl6 figs-gendernotations ἀνθρώπῳ…τὸ οὕτως 1 as one who, by the Lord’s mercy, is trustworthy Here, the words translated **man** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **man** and **he**by using words that do not have gender, or you could use both genders. Alternate translation: “for a person … as he or she is” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 7 26 r3xs τὸ οὕτως εἶναι 1 as one who, by the Lord’s mercy, is trustworthy Alternate translation: “to stay in the position he is in”
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1CO 7 27 a77x figs-yousingular δέδεσαι…λέλυσαι 1 General Information: 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]])
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1CO 7 27 k9td figs-rquestion δέδεσαι γυναικί? μὴ ζήτει…λέλυσαι ἀπὸ γυναικός? μὴ ζήτει 1 Are you married to a wife? Do not Paul does not ask these questions because he is looking for information. Rather, he asks them to identify people who fit into the situations he describes. If someone answered “yes” to one of these questions, then the following command applies to that person. If it would be helpful in your language, you could express these questions with a different way to identify to whom the command applies. Alternate translation: “If you are bound to a woman, do not seek … If you are released from a woman, do not seek” or “Some of you are bound to a woman. If that is you, do not seek … Some of you are released from a woman. If that is you, do not seek” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 7 27 r4kt figs-idiom δέδεσαι γυναικί 1 Are you married to a wife? Do not Here, **bound to a woman** could refer to: (1) a man being engaged to marry a woman. Alternate translation: “Are you engaged to a woman” (2) a man being married to a woman. Alternate translation: “Are you married” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 27 x2lk figs-idiom μὴ ζήτει λύσιν 1 Do not seek a divorce Here, **released** could refer to: (1) breaking off an engagement or betrothal. Alternate translation: “Do not seek to break off the betrothal” (2) ending a marriage. Alternate translation: “Do not seek a divorce” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 27 ypa2 figs-idiom λέλυσαι ἀπὸ γυναικός 1 Do not seek a divorce Here, **released from a woman** could refer to: (1) someone who has never been engaged or married. Alternate translation: “Are you single” (2) someone who has been engaged or married but broken the marriage or engagement. Alternate translation: “Have you left your fiancée” or “Have you divorced your wife” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 27 cgc7 figs-activepassive μὴ ζήτει λύσιν. λέλυσαι ἀπὸ γυναικός 1 Do not seek a divorce If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **released** rather than focusing on the person doing the “releasing.” If you must state who does the action, Paul implies that either **you** or a “judge” does it. Alternate translation: “Do not seek to break up. Do you have no woman” or “Do not seek for a judge to release you. Has a judge released you from a woman” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 27 d79c figs-idiom μὴ ζήτει γυναῖκα 1 do not seek a wife Here, to **seek a woman** refers to searching for a **woman** to marry. If it would be helpful in your language, you could express **seek a woman** with a comparable idiom or expression. Alternate translation: “Do not look for a wife” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 28 sip2 grammar-connect-logic-contrast δὲ 1 I want to spare you from this Here, **But** introduces an exception to Paul’s general advice in the previous verse ([7:27](../07/27.md)). If it would be helpful in your language, you could express **But** with a word or phrase that introduces an exception. Alternate translation: “In fact, though,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 7 28 hi7o figs-yousingular γαμήσῃς, οὐχ ἥμαρτες 1 I want to spare you from this Here Paul addresses specific men within the Corinthian church. Because of this, **you** here is singular. The **you** at the end of the verse is plural because here Paul has both the men and the women in mind. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 7 28 c66v grammar-connect-condition-hypothetical ἐὰν…καὶ γαμήσῃς, οὐχ ἥμαρτες 1 I want to spare you from this Here Paul uses **if** to introduce a true possibility. He means that a man might **marry**, or a man might not. He then specifies the result for if the man does **marry**. If it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause. Alternate translation: “whichever man does indeed marry has not sinned” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 7 28 ad8m grammar-connect-condition-hypothetical ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν 1 I want to spare you from this Here Paul uses **if** to introduce a true possibility. He means that a **virgin** might **marry**, or she might not. He then specifies the result for **if the virgin** does **marry**. If it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause. Alternate translation: “whichever virgin marries has not sinned” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 7 28 cav7 writing-pronouns οἱ τοιοῦτοι 1 I want to spare you from this Here, **those of such a kind** refers back to the man and **the virgin** who **marry**. If it would be helpful in your language, you could express **those of such a kind** by clarifying that it refers to married people. Alternate translation: “those who are married” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 28 r2qf translate-unknown θλῖψιν…τῇ σαρκὶ ἕξουσιν 1 I want to spare you from this Here, **distress in the flesh** refers to the same problems and troubles that Paul has already called “the coming distress” in [7:26](../07/26.md). The phrase does not refer to marital problems or fights with one’s spouse. Rather, it refers to extra **distress** that married people will experience while suffering under persecution and troubles. If it would be helpful in your language, you could translate **distress in the flesh** by referring to how you translated “the coming distress” in [7:26](../07/26.md) and making the connection to that phrase clear. Alternate translation: “will experience the distress in the flesh that I have already said is coming” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 28 m6ea figs-abstractnouns θλῖψιν…ἕξουσιν 1 I want to spare you from this If your language does not use an abstract noun for the idea behind **distress**, you can express the idea by using a verb such as “suffer.” Alternate translation: “will suffer” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 28 whf5 writing-pronouns ἐγὼ…ὑμῶν φείδομαι 1 I want to spare you from this Here,**this** refers back to the **distress in the flesh**. If it would be helpful in your language, you could express **this** by clarifying that it refers to the **distress**. Alternate translation: “I want to spare you from this distress” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 28 tcwd figs-idiom ὑμῶν φείδομαι 1 I want to spare you from this Here, **to spare you from this** refers to Paul’s desire to keep the Corinthians from experiencing the **distress** he has mentioned. If it would be helpful in your language, you could express **to spare you from this** with a comparable idiom or expression. Alternate translation: “want to help you avoid this” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 29 oq9f writing-pronouns τοῦτο…φημι 1 The time is short Here, **this** refers forward to what Paul is about to say. Paul refers to what he will say before he says it in order to emphasize what he is about to say. If your language would not use **this** to refer to something that will soon be said, you could use a word or phrase that does introduces something about to be said and express the emphasis in another way. Alternate translation: “listen to what I am about to say” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 29 dv1e figs-gendernotations ἀδελφοί 1 The time is short Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 7 29 r594 figs-metaphor ὁ καιρὸς συνεσταλμένος ἐστίν 1 The time is short When **time is shortened**, an event at the end of that **time** is about to happen. In other words, something is about to happen. If it would be helpful in your language, you could express the idea behind **The time is shortened**with a comparable metaphor or a descriptive phrase. Alternate translation: “There is not much time left” or “The time until the event occurs is short” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 7 29 j9ev figs-activepassive ὁ καιρὸς συνεσταλμένος ἐστίν 1 The time is short If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **time**, which is **shortened**, rather than focusing on the person doing the “shortening.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has shortened the time” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 29 dp57 figs-explicit ὁ καιρὸς 1 The time is short Here, **The time** could refer to the **time** until: (1) the events of the end times begin. Alternate translation: “The time until the end” or “The time until Jesus comes back” (2) the “distress” he has mentioned in [7:26](../07/26.md), [28](../07/28.md) begins. Alternate translation: “The time until the distress” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 7 29 ufy2 grammar-connect-logic-result τὸ λοιπὸν, ἵνα 1 The time is short Here Paul introduces how the Corinthians should behave now that the **time** has been **shortened**. If it would be helpful in your language, you could express **so that from now on** with a word or phrase that draws an inference or introduces a result. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “This means that, from the present on” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 7 29 dpii ὡς μὴ ἔχοντες ὦσιν 1 The time is short Alternate translation: “should behave like those who have none”
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1CO 7 29 vcsw writing-pronouns μὴ ἔχοντες 1 The time is short Here, **none** refers back to **wives**. If it would be helpful in your language, you could express **none** by clarifying that it refers to **wives**. Alternate translation: “those having no wives” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 30 vm8k figs-ellipsis οἱ κλαίοντες, ὡς μὴ κλαίοντες; καὶ οἱ χαίροντες, ὡς μὴ χαίροντες; καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες 1 those who weep Here Paul omits some words that may be needed in your language to complete the thought. Paul omits these words because he stated them in the last verse, and the Corinthians would have understood them from that verse. If your language does need these words, you could supply “should be as those” from [7:29](../07/29.md). Alternate translation: “those who weep should be as those not weeping; and those who rejoice should be as those not rejoicing; and those who buy should be as those not possessing” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 7 30 qziw figs-ellipsis οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες 1 those who weep Here Paul omits what the people **buy** and are **possessing**. If your language would state what is bought and possessed, you could include a general or vague object. Alternate translation: “those who buy things, as not possessing those things” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 7 30 no3s καὶ οἱ κλαίοντες, ὡς μὴ κλαίοντες; καὶ οἱ χαίροντες, ὡς μὴ χαίροντες; καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες 1 those who weep Alternate translation: “and those who weep should behave like those who do not weep; and those who rejoice should behave like those who do not rejoice; and those who buy should behave like those who do not possess”
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1CO 7 31 rhoz figs-ellipsis οἱ χρώμενοι τὸν κόσμον, ὡς μὴ καταχρώμενοι 1 those using the world Here Paul omits some words that may be needed in your language to complete the thought. Paul omits these words because he stated them in [7:29](../07/29.md), and the Corinthians would have understood them from that verse. If your language does need these words, you could supply “should be as those” from [7:29](../07/29.md). Alternate translation: “those using the world should be as not using it” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 7 31 t41v translate-unknown οἱ χρώμενοι τὸν κόσμον, ὡς μὴ καταχρώμενοι 1 those using the world Here, **using** refers to taking something and doing work with it. Paul here refers to taking things that belong to the world and doing work with them. If it would be helpful in your language, you could express **using** with a word or phrase that refers to performing a task with something that one possesses. Alternate translation: “those doing things with the world, as not doing things with it” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 31 u5qh figs-synecdoche τὸν κόσμον 1 those using the world Here, **the world** specifically focuses on people and things that belong to **the world**. If it would be helpful in your language, you could express **the world** by clarifying that Paul is focusing on things that belong to **the world**. Alternate translation: “something worldly” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 7 31 jl2r translate-unknown τὸ σχῆμα τοῦ κόσμου τούτου 1 as though they were not using it Here, **present form of this world** refers to how **this world** is currently structured and how things work in **this world**. If it would be helpful in your language, you could express **present form** with a word or phrase that refers to how the world is right now. Alternate translation: “the current setup of this world” or “the way the world presently works” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 31 yl3s παράγει 1 as though they were not using it Alternate translation: “will soon end”
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1CO 7 32 t4ab translate-unknown ἀμερίμνους…μεριμνᾷ 1 free from worries Here, **free from concern** and **concerned** are opposites. They both refer to consistently thinking about and worrying about things. Paul wishes the Corinthians to think and worry about as few things as possible. In line with that, the only thing the **unmarried man** thinks and cares about is **the things of the Lord**. If it would be helpful in your language, you could express **concern** and **concerned** with a word or phrase that refers to thinking and worrying consistently about something. Alternate translation: “free from worry … is worried about” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 32 f569 figs-genericnoun ὁ ἄγαμος 1 concerned about Here Paul refers to **The unmarried man** in the singular, but he is speaking generically about any **unmarried man**. If your language does not use the singular form to refer to people in general, you can use a form that does refer generically to people in your language. Alternate translation: “Each unmarried man” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 32 d4zd figs-gendernotations ὁ ἄγαμος…ἀρέσῃ 1 concerned about Here Paul is referring only to men. He will go on address unmarried women in [7:34](../07/34.md). (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 7 32 fouj figs-activepassive μεριμνᾷ 1 concerned about If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **man** who is **concerned** rather than focusing on what makes him **concerned**. If you must state who does the action, Paul implies that the **unmarried man** himself does it. Alternate translation: “concerns himself with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 32 zqfz figs-possession τὰ τοῦ Κυρίου 1 concerned about Here Paul uses the possessive form to describe **things** that are directly related to **the Lord**. This phrase identifies anything that one does that relates to **the Lord**. If it would be helpful in your language, you could express **the things of the Lord** with a word or phrase that refers to anything related to **the Lord**. Alternate translation: “everything that concerns the Lord” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 7 32 g3nk πῶς ἀρέσῃ τῷ Κυρίῳ 1 concerned about Here, **how he might please the Lord** further explains what being **concerned about the things of the Lord** means. If **how** would not introduce a further explanation in your language, you could use a word or phrase that does introduce such an explanation. Alternate translation: “that is, how he might please the Lord”
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1CO 7 33 upzf figs-genericnoun ὁ…γαμήσας 1 concerned about Here Paul refers to **the married man** in the singular, but he is speaking generically about any married man. If your language does not use the singular form to refer to people in general, you can use a form that does refer generically to people in your language. Alternate translation: “each unmarried man” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 33 hzcp figs-activepassive μεριμνᾷ 1 concerned about If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **man** who is **concerned** rather than focusing on what makes him **concerned**. If you must state who does the action, Paul implies that the **married man** himself does it. Alternate translation: “concerns himself with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 33 gcvl figs-possession τὰ τοῦ κόσμου 1 concerned about Here Paul uses the possessive form to describe **things** that are directly related to the **world**. This phrase identifies anything that one does that relates to the **world**. If it would be helpful in your language, you could express the **things of the world** with a word or phrase that refers to anything related to the **world**. Alternate translation: “many things that relate to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 7 33 sank figs-genericnoun τῇ γυναικί 1 concerned about Here Paul refers to **the wife**, but he specifically has in mind the wife of the **married man** already mentioned. If your language would not use this form to refer to the man’s wife, you could express the idea more clearly. Alternate translation: “his wife” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 33 s16y figs-metaphor μεμέρισται 1 concerned about Here Paul speaks as if the man **is divided** into two pieces. By speaking in this way, Paul means that the **married man** has conflicting interests or concerns. He is concerned about how to please the Lord and how to please his wife. If it would be helpful in your language, you could express **is divided** with a comparable metaphor or express the idea plainly. Alternate translation: “he is pulled in two directions” or “he is of two minds” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 7 33 llv3 figs-activepassive μεμέρισται 1 concerned about If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who is **divided** rather than focusing on what does the “dividing.” If you must state who does the action, Paul implies that the man’s “concerns” do it. Alternate translation: “concerns about the Lord and the world divide him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 33 z7rv figs-genericnoun ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος 1 concerned about Here Paul refers to **the unmarried woman** and **the virgin** in the singular, but he is speaking generically about **unmarried woman** or **virgin**. If your language does not use the singular form to refer to people in general, you can use a form that does refer generically to people in your language. Alternate translation: “each unmarried woman or virgin” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 33 hnoo translate-unknown ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος 1 concerned about Here Paul could be distinguishing between: (1) older single women (**the unmarried woman**) and younger single women (**the virgin**). Alternate translation: “the older or younger single woman” (2) divorced women (**the unmarried woman**) and women who have never been married (**the virgin**). Alternate translation: “the divorced woman or the woman who has never married” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 34 ug6n figs-activepassive μεριμνᾷ 1 is concerned about If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **concerned** rather than focusing on what makes them **concerned**. If you must state who does the action, Paul implies that “the unmarried woman or the virgin” ([7:33](../07/33.md)) does it. Alternate translation: “concerns herself with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 34 b884 figs-possession τὰ τοῦ Κυρίου 1 is concerned about Here Paul uses the possessive form to describe **things** that are directly related to **the Lord**. This phrase identifies anything that one does that relates to **the Lord**. If it would be helpful in your language, you could express **the things of the Lord** with a word or phrase that refers to anything related to **the Lord**. Alternate translation: “everything that concerns the Lord” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 7 34 el97 figs-merism καὶ τῷ σώματι καὶ τῷ πνεύματι 1 is concerned about Here Paul refers to **the body** and **the spirit** as a way to refer to everything that a person is. The **body** is the outward part of the person, while the **spirit** is in the inward part of the person. If it would be helpful in your language, you could express **both in the body and in the spirit** with a word or phrase that emphasizes that the entire person is in view. Alternate translation: “in body and soul” or “in every part” (See: [[rc://en/ta/man/translate/figs-merism]])
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1CO 7 34 mfin figs-gendernotations ἡ…γαμήσασα 1 is concerned about Here, **the one who is married** is feminine. If this is not clear for your readers, you could clarify that this phrase speaks about women. Alternate translation: “the woman who is married” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 7 34 h91l figs-activepassive μεριμνᾷ 2 is concerned about If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **concerned** rather than focusing on what makes them **concerned**. If you must state who does the action, Paul implies that **the one who is married** does it. Alternate translation: “concerns herself with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 7 34 edvb figs-possession τὰ τοῦ κόσμου 1 is concerned about Here Paul uses the possessive form to describe **things** that are directly related to **the world**. This phrase identifies anything that one does that relates to **the world**. If it would be helpful in your language, you could express **the things of the world** with a word or phrase that refers to anything related to **the world**. Alternate translation: “many things that relate to the world” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 7 34 puzh figs-genericnoun τῷ ἀνδρί 1 is concerned about Here Paul refers to **the husband**, but he specifically has in mind the husband of the **the one who is married** already mentioned. If your language would not use this form to refer to the woman’s husband, you could express the idea more clearly. Alternate translation: “her husband” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 35 ah8e writing-pronouns τοῦτο 1 constraint Here, **this** refers back to what Paul has said about how unmarried people can serve the Lord better in [7:32–34](../07/32.md). If it would be helpful in your language, you could express **this** by clarifying what it refers back to. Alternate translation: “this about marriage and serving the Lord” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 35 x1kh figs-abstractnouns πρὸς τὸ ὑμῶν αὐτῶν σύμφορον 1 constraint If your language does not use an abstract noun for the idea behind **benefit**, you can express the idea by using a verb such as “benefit” or “help.” Alternate translation: “to benefit you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 35 rp3w translate-unknown βρόχον 1 constraint Here, **constraint** refers to a noose or rope that ties someone or something up and keeps them in one place. Paul uses this word to tell the Corinthians that he is not trying to “tie” them to either marriage or singleness. If it would be helpful in your language, you could express **constraint** with a word or phrase that expresses the idea in another way. Alternate translation: “a noose” or “any hindrance” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 35 op8w figs-metaphor βρόχον ὑμῖν ἐπιβάλω 1 constraint Here Paul speaks as if he could tie the Corinthians up and control where they went as if they were farm animals. Paul speaks in this way to refer to commands that require certain behavior, just like a rope requires an animal to stay in a certain area. If it would be helpful in your language, you could express the idea behind **put any constraint on you**plainly or with a comparable metaphor. Alternate translation: “tie you up” or “require one way of living” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 7 35 a5sg figs-idiom πρὸς τὸ 2 constraint Here, **toward** introduces the purpose of what Paul has said. If it would be helpful in your language, you could express **toward what {is}** with a word or phrase that introduces what follows as a purpose or goal. Alternate translation: “in order that you may act in ways that are” or “with the goal of doing what is” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 35 ffx4 translate-unknown τὸ εὔσχημον καὶ εὐπάρεδρον 1 devoted Here, **appropriate** refers to behavior that fits a situation or relationship properly. The word **devoted** describes someone who does a good job of helping someone else. If it would be helpful in your language, you could express **appropriate and devoted** with words or phrases that express the ideas in another way. Alternate translation: “what is proper and helpful” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 35 ms4g translate-unknown ἀπερισπάστως 1 devoted Here, **without any distraction** means that nothing is hindering specific actions. If it would be helpful in your language, you could express **without any distraction** with a word or phrase that describes a situation in which nothing is hindering an action. Alternate translation: “without hindrance” or “with full attention” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 35 ip8a figs-abstractnouns ἀπερισπάστως 1 devoted If your language does not use an abstract noun for the idea behind **distraction**, you can express the idea by using a verb such as “distract.” Alternate translation: “without being distracted” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 36 t87y 0 he is acting improperly toward This verse has two primary interpretations: (1) the fiancé interpretation, which suggests that the verse is about a man who is engaged to marry a woman. In this case, Paul is saying that the man should marry his fiancée if he thinks he is acting improperly and if she is of a certain age. (2) the father interpretation, which suggests that the verse is about a father who has a daughter. In this case, Paul is saying that the father should allow his daughter to get married if he thinks he is acting improperly and if the daughter is of a certain age. In the notes that follow, we will identify which choices match with which of these two major options.
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1CO 7 36 lx6q grammar-connect-condition-hypothetical εἰ…τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει, ἐὰν ᾖ ὑπέρακμος καὶ οὕτως ὀφείλει γίνεσθαι 1 he is acting improperly toward Here Paul uses **if** to introduce two true possibilities. He means that a man might **be acting improperly**, or the man might not be. He also means that the woman might be **beyond the age of marriage**, or she might not be. He then specifies the result for if the man is **acting improperly** and the woman is **beyond the age of marriage**. If it would be helpful in your language, you could express this form by stating the **if** statement by describing the specific situation. Alternate translation: “someone might think he is acting improperly toward his virgin, and she might be beyond the age of marriage. In this situation, it must be so” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 7 36 qw58 writing-pronouns τις 1 he is acting improperly toward Here, **anyone** could refer to: (1) a man who is engaged to the **virgin**. This fits with the fiancé interpretation. Alternate translation: “any fiancé” (2) a father has a daughter who is a **virgin**. This fits with the father interpretation. Alternate translation: “any father” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 36 jn8j translate-unknown ἀσχημονεῖν ἐπὶ 1 he is acting improperly toward The phrase **acting improperly** is often used to refer to sexual impropriety, including shameful nakedness or improper sexual behavior. Therefore, **acting improperly** could refer to: (1) engaging in or wishing to engage in improper sexual behavior. This fits with the fiancé interpretation. Alternate translation: “he might have improper sex with” (2) wrongly prohibiting a daughter from marrying and thus shaming her. This fits with the father interpretation. Alternate translation: “he is wrongly shaming” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 36 dsma translate-unknown τὴν παρθένον αὐτοῦ 1 he is acting improperly toward Here, **his virgin** could refer to: (1) a woman who is engaged to a man. This fits with the fiancé interpretation. Alternate translation: “his fiancée” (2) a daughter who has never married. This fits with the father interpretation. Alternate translation: “his unmarried daughter”(See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 36 crb8 figs-gendernotations ᾖ 1 his virgin Here, the word translated **she** could refer to a man or to a woman. If it refers to: (1) a woman, it identifies something about the woman as the reason for the man and woman to get married. This fits with both the father and the fiancé interpretations. (2) a man, it identifies something about the man as the reason for the man and woman to get married. This fits best with the fiancé interpretation. Alternate translation: “he” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 7 36 whuj translate-unknown ὑπέρακμος 1 his virgin Here, **beyond the age of marriage** could describe: (1) a person who is older than the normal age at which a person gets married. This fits with both the father and the fiancé interpretations. Alternate translation: “is older than average to get married” (2) a person who has reached full sexual maturity. This fits with both the father and the fiancé interpretations. Alternate translation: “is fully matured” or “is ready to have sex” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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]])
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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 any choices that specifically match with these two major options. Follow the interpretation that you chose in the last verse.
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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 it would be helpful in your language, you could express the idea behind this figure of speechplainly or with a comparable metaphor. Alternate translation: “who settles on a decision” or “firmly decides” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 7 37 uthl figs-metonymy ἐν τῇ καρδίᾳ αὐτοῦ…ἐν τῇ ἰδίᾳ καρδίᾳ 1 In Paul’s culture, the **heart** is the place where humans think and plan. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think in your culture or by expressing the idea plainly. Alternate translation: “in his mind … in his own mind” or “in what he has planned … in what he himself has planned” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 7 37 v41a figs-abstractnouns ἔχων ἀνάγκην 1 If your language does not use an abstract noun for the idea behind **compulsion**, you can express the idea by using a verb such as “compel.” Alternate translation: “through someone compelling him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 37 o8o2 figs-abstractnouns ἐξουσίαν…ἔχει περὶ τοῦ ἰδίου θελήματος 1 If your language does not use abstract nouns for the ideas behind **authority** and **will**, you can express the ideas by using verbs such as “control” and “want.” Alternate translation: “ruling over what he wants” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 37 vjrv figs-infostructure τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει 1 The order of these three phrases might be unnatural in your language. If the order is unnatural, you could reorder the phrases so that they sound more natural. Alternate translation: “he has decided in his own heart to keep his own virgin, this man will do well” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 7 37 b7sk writing-pronouns τοῦτο…ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν 1 Here, **this** refers forward to what Paul is about to say: **to keep his own virgin**. If it would be helpful in your language, you could express **this** by clarifying that Paul is talking about what he is about to say. Alternate translation: “in his own heart to do this—that is, to keep” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 7 37 fny7 figs-idiom τηρεῖν τὴν ἑαυτοῦ παρθένον 1 Here, **to keep his own virgin** could mean that: (1) the man does not marry his fiancée but leaves her as a **virgin**. This fits with the fiancé interpretation. Alternate translation: “to remain unmarried to his fiancée” (2) the father does not give his daughter in marriage but leaves her as a **virgin**. This fits with the father interpretation. Alternate translation: “not to give his daughter in marriage” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 7 37 k842 figs-ellipsis καλῶς ποιήσει 1 Here Paul omits what it is that is done **well**. The Corinthians would have inferred from the verse that Paul means that keeping **his own virgin** is what he does **well**. If your readers would not make this inference, you could clarify what is done **well**. Alternate translation: “he is right to do this” or “this is a good choice” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 7 37 mebk figs-pastforfuture ποιήσει 1 Here Paul uses the future tense to identify something that is true in general. If your language would not use the future tense for something that is generally true, you could use whatever tense is natural here. Alternate translation: “he does” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 7 38 c93x figs-genericnoun ὁ γαμίζων…ὁ μὴ γαμίζων 1 Paul uses the words **the one who marries** and **the one who does not marry** to speak of people in general, not one specific man. If it would be helpful in your language, you could express the meaning of these words with a form that indicates people in general. Alternate translation: “anyone who marries … anyone who does not marry” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 7 38 px3z translate-unknown ὁ γαμίζων τὴν ἑαυτοῦ παρθένον 1 Here Paul could be referring to: (1) a man marrying his fiancée. This fits with the fiancé interpretation. Alternate translation: “the man who marries his fiancée” (2) a father giving his daughter in marriage. This fits with the father interpretation. Alternate translation: “a father who give his daughter in marriage” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 38 idyk translate-unknown ὁ μὴ γαμίζων 1 Here Paul could be referring to: (1) a man not marrying his fiancée. This fits with the fiancé interpretation. Alternate translation: “the man who does not marry his fiancée” (2) a father not giving his daughter in marriage. This fits with the father interpretation. Alternate translation: “a father who does not give his daughter in marriage” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 7 38 kdm6 figs-pastforfuture ποιήσει 1 Here Paul uses the future tense to identify something that is true in general. If your language would not use the future tense for something that is generally true, you could use whatever tense is natural here. Alternate translation: “does” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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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 it would be helpful in your language, you could express the idea behind **bound**plainly 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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]])
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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 die or he might not. He then specifies the result for if **the husband dies**. If it would be helpful in your language, you could express this form by stating 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]])
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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]])
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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]])
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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 can express the idea by using a verb such as “judge.” Alternate translation: “I judge that” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 7 40 pse4 figs-explicit οὕτως μείνῃ 1 lives as she is Here Paul is referring back to the wife from the previous verse ([7:39](../07/39.md)) whose husband had died. By **remain as she is**, Paul means “remain unmarried after her husband died.” If it would be helpful in your language, you could translate **remain as she is** by clarifying 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]])
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1CO 7 40 hd7f figs-explicit κἀγὼ, Πνεῦμα Θεοῦ ἔχειν 1 happier This could mean that: (1) Paul thinks his **judgment** is backed up by **the Spirit of God**. Alternate translation: “I have the Spirit of God supporting my judgment” (2) Paul wishes to say that he has the **Spirit of God** as much as the Corinthians do. Alternate translation: “I also, not just you, have the Spirit of God” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 intro c8l6 0 # 1 Corinthians 8 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br> * The truth about food and idols (8:1–6)<br> * Respecting the “weak” (8:7–13)<br><br>## Special Concepts in this Chapter<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. In fact, for most people who were not wealthy, participating in worship with a sacrifice was one of the few situations in which they could eat meat. Throughout this chapter, Paul explains how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>### The “weak”<br><br>In [8:9](../08/09.md), [11](../08/11.md), Paul speaks about the “weak,” and in [8:7](../08/07.md), [10](../08/10.md), [12](../08/12.md), he mentions a “weak conscience,” which is the conscience of the “weak.” The “weak” person or conscience considers eating things sacrificed to idols to be participation in idolatry, and thus, sinful. Perhaps “weak” was a word that the Corinthians were using for fellow believers who were not comfortable eating food sacrificed idols. Paul urges the Corinthians to respect these “weak” people, even if it means never eating meat again. While Paul never uses the word “strong” in this section, the “strong would probably be those who are comfortable eating meat sacrificed to an idol.<br><br>### Knowledge<br><br>Paul refers to “knowledge” in [8:1](../08/01.md), [7](../08/7.md), [10–11](../08/10.md) and to “knowing” in [8:2–4](../08/02.md). Throughout the chapter, the one who has “knowledge” is contrasted with the one who is “weak.” In [8:4–6](../08/04.md), Paul explains what this “knowledge” is about: while other people may name many gods and many lords, believers know that there is only one God and one Lord. Because of this “knowledge,” eating food sacrificed to idols has no significance, since there is only one God and Lord. Paul, however, urges the Corinthians to respect those who do not fully comprehend this “knowledge.” (See: [[rc://*/tw/dict/bible/other/know]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Building up<br><br>In [8:1](../08/01.md), Paul contrasts what “knowledge” does (“puffs up”) with what love does (“builds up”). “Building up” in this verse refers to helping other Christians grow in their knowledge of God and care for each other. In [8:10](../08/10.md), however, “building up” has a negative connotation. In this verse, the conscience of the “weak” is “built up,” which means that the “weak” person eats food sacrificed to idols despite his or her conscience says. “Building up” in this verse refers to strengthening a conscience so that one is able to do what one is uncomfortable with.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Other “gods” and “lords”<br><br>In [8:4–5](../08/04.md), Paul states that an idol is “nothing.” However, he also acknowledges that there are many so-called “gods” and “lords.” In [10:20–21](../10/20.md), Paul will make his point more clearly: those who sacrifice to idols are actually sacrificing to demons. So, Paul denies the existence of other “gods,” but he thinks that the idols do represent something: demons. In this chapter, you could clarify that Paul is speaking about what other people call “gods” and “lords.” (See: [[rc://*/tw/dict/bible/kt/falsegod]])
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1CO 8 1 cep1 grammar-connect-words-phrases περὶ δὲ 1 Now about Just as in [7:1](../07/01.md), **Now about** 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 about** here as you translated “now concerning” in [7:1](../07/01.md), [7:25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 8 1 g5t3 translate-unknown τῶν εἰδωλοθύτων 1 food sacrificed to idols Here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people, who would then eat it in their homes. In the next few chapters, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you can use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 8 1 beh8 figs-activepassive τῶν εἰδωλοθύτων 1 food sacrificed to idols If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 1 vk06 figs-explicit οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν 1 food sacrificed to idols Here Paul could be: (1) expressing his own view about **knowledge**. Alternate translation: “We know that we all indeed have knowledge” (2) 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); [7:1](../07/01.md). Alternate translation: “you wrote, ‘we know that we all have knowledge.’” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 1 a6hi figs-explicit πάντες γνῶσιν ἔχομεν 1 food sacrificed to idols Here Paul does not specify what the **knowledge** is about. It becomes clear in [8:4–6](../08/4.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If possible, do not give further explanation of **knowledge** here, since Paul explains later in the chapter. If you must specify what the **knowledge** is about, you could clarify that it is about the **idols** or the topic of **things sacrificed to idols**. Alternate translation: “we all have knowledge about idols” or “we all have knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 1 ytrf figs-abstractnouns πάντες γνῶσιν ἔχομεν…ἡ γνῶσις 1 If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “we all know things. Knowing things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 8 1 yw8s figs-abstractnouns ἡ δὲ ἀγάπη 1 but love builds up If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Alternate translation: “but loving other believers” or “but a loving action” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 8 1 an8s figs-metaphor ἀγάπη οἰκοδομεῖ 1 love builds up Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **love** helps other believers become stronger and more mature, just like building a house makes it strong and complete. If it would be helpful in your language, you could express the idea behind this figure of speechplainly or with a comparable metaphor. Alternate translation: “love enables other believers to grow” or “love edifies” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 2 egjr grammar-connect-condition-hypothetical εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω 1 thinks he knows something Here Paul uses **if** to introduce a true possibility. He means that someone might think **he knows something**, or that person might not think so. He then specifies the result that happens if the person does think **he knows something**. If it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “Anyone who thinks he knows something does not yet know” or “Whenever anyone thinks he knows something, he does not yet know” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 8 2 qbh9 figs-gendernotations ἐγνωκέναι…οὔπω ἔγνω…δεῖ 1 thinks he knows something Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a nongendered word or refer to both genders. Alternate translation: “he or she knows … he or she does not yet know … he or she ought” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 8 3 qsa7 grammar-connect-condition-hypothetical εἰ…τις ἀγαπᾷ τὸν Θεόν, οὗτος ἔγνωσται 1 that person is known by him Just as in the last verse, here Paul uses **if** to introduce a true possibility. He means that someone might love **God**, or that person might not. He then specifies the result for if the person does love **God**. If it would be helpful in your language, you could express this form by stating the **if** statement by using a relative clause or by introducing the sentence with “whenever.” Alternate translation: “anyone who loves God is known” or “whenever anyone loves God, that one is known” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 8 3 etd6 figs-activepassive οὗτος ἔγνωσται ὑπ’ αὐτοῦ 1 that person is known by him If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **known** rather than focusing on **God**, who does the “knowing.” Alternate translation: “he knows that one” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 3 lnwx writing-pronouns οὗτος…αὐτοῦ 1 that person is known by him Here, **that one** refers to **anyone**, and **him** refers to **God**. If it would be helpful in your language, you could express these pronouns by clarifying to whom they refer. Alternate translation: “that person … God” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 8 4 v4gx grammar-connect-words-phrases περὶ 1 General Information: Here Paul repeats **about** from [8:1](../08/01.md) to let his readers know that he is going to speak directly about **things sacrificed to idols** again. If it would be helpful in your language, you could express the repetition of the phrase from [8:1](../08/01.md) by clarifying that Paul is returning to the topic he introduced there. Alternate translation: “returning to” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 8 4 bgd2 figs-possession τῆς βρώσεως…τῶν εἰδωλοθύτων 1 General Information: Here Paul uses the possessive form to speak about **eating** meat **sacrificed to idols**. If your language does not use this form to express that meaning, you can express the idea by using a verbal phrase. Alternate translation: “eating things sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 8 4 wkep translate-unknown τῶν εἰδωλοθύτων 1 General Information: Here, **the things sacrificed to idols** refers to meat that has been offered to an idol. Translate this phrase the same way you did in [8:1](../08/01.md). Alternate translation: “of meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 8 4 mbqo figs-activepassive τῶν εἰδωλοθύτων 1 General Information: If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “of the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 4 y3ee figs-explicit οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς Θεὸς εἰ μὴ εἷς 1 We know that an idol in this world is nothing and that there is no God but one Here Paul could be: (1) expressing his own view about **an idol** and **God**. Alternate translation: “We know that an idol in the world indeed is nothing and that there is indeed no God except one” (2) 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); [7:1](../07/01.md). If you chose this option in [8:1](../08/01.md), you should also choose it here. Alternate translation: “you wrote, ‘we know that an idol in the world is nothing’ and, ‘there is no God except one’” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 4 g67g figs-metaphor οὐδὲν εἴδωλον ἐν κόσμῳ 1 Here Paul says that **an idol** is **nothing** in order to emphasize that idols are not really gods. He is not saying that images or statues do not exist. If it would be helpful in your language, you could express **nothing** by clarifying that Paul is speaking about how **an idol** does not have the power or existence of the true God. Alternate translation: “an idol in the world is not really a god” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 4 w8ar grammar-connect-exceptions οὐδεὶς Θεὸς εἰ μὴ εἷς 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: “there is only one God” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 8 4 tx5b figs-explicit εἰ μὴ εἷς 1 Here Paul does not directly quote from the Old Testament, but he uses words that would make any reader who is familiar with the Old Testament think about [Deuteronomy 6:4](../deu/06/04.md), where it is written that “the Lord is one.” If your readers would not make this connection, you could include a footnote or a brief reference to Deuteronomy. Alternate translation: “except one, as Moses wrote in the Scriptures” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 5 s77m grammar-connect-condition-contrary καὶ…εἴπερ 1 so-called gods Here, **even if** introduces a possibility that Paul does not believe to be true. In other words, Paul does not think that there are **many gods** and **many lords**. He does think that people speak about **many gods** and **many lords**. Thus, his main point is that, no matter how many **gods** and **lords** other people talk about, believers only acknowledge one God and one Lord ([8:6](../08/06.md)). If it would be helpful in your language, you could express **even if** with a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “although it might be that” or “while some people claim that” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 8 5 sl8j εἰσὶν λεγόμενοι θεοὶ 1 so-called gods Alternate translation: “people name many ‘gods’”
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1CO 8 5 x4ob figs-merism θεοὶ, εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς 1 so-called gods Paul speaks figuratively, using **heaven** and **earth** in order to include them and everything in between. By speaking in this way, he includes every place that God created. If it would be helpful in your language, you could express this figure of speech with an equivalent expression or plain language. Alternate translation: “gods in all parts of creation” (See: [[rc://en/ta/man/translate/figs-merism]])
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1CO 8 5 l7ib figs-irony θεοὶ πολλοὶ καὶ κύριοι πολλοί 1 many “gods” and many “lords.” Here Paul acknowledges that there are **many “gods”** and **“lords”**. He implies that **so-called** from earlier in the verse also applies here, so the ULT has put quotation marks around **gods** and **lords** to indicate that these are the names people use. Paul himself does not believe that what people call **gods** and **lords** really are those things; rather, [10:20–21](../10/20.md) suggests that Paul thinks these **gods** and **lords** are actually demons. If it would be helpful in your language, you could express what Paul means by **“gods”** and **“lords”** with a form that indicates that Paul is speaking from someone else’s perspective. Alternate translation: “many so-called gods and many so-called lords” (See: [[rc://en/ta/man/translate/figs-irony]])
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1CO 8 6 y6hq figs-explicit ἡμῖν εἷς Θεὸς 1 Yet for us there is only one God In this verse, Paul does not directly quote from the Old Testament, but he uses words that would make any reader who is familiar with the Old Testament think about [Deuteronomy 6:4](../deu/06/04.md), just like he did in [8:4](../08/04.md). The Old Testament passage says, “The Lord is our God, the Lord is one.” If your readers would not make this connection, you could include a footnote or a brief reference to Deuteronomy. Alternate translation: “we accept from the Scriptures that there is one God” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 6 sv67 guidelines-sonofgodprinciples ὁ Πατὴρ 1 Yet for us there is only one God **Father** is an important title that describes one person in the Trinity. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “that is, the Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
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1CO 8 6 x3d6 figs-explicit ἐξ οὗ τὰ πάντα 1 Yet for us there is only one God Here Paul emphasizes that **God the Father** created all things and is their ultimate source. If it would be helpful in your language, you could express **from whom {are} all things** with a phrase that identifies **God the Father** as the creator of everything that exists. Alternate translation: “who is the creator of the world” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 6 vw06 figs-explicit ἡμεῖς εἰς αὐτόν 1 Yet for us there is only one God Here Paul emphasizes that the purpose for which **we** exist is to serve and honor God. If it would be helpful in your language, you could express **for whom we {are}** with a phrase that identifies **God the Father** as the goal or purpose of Christian life. Alternate translation: “whom we are to serve” or “whom we worship” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 6 cokf figs-explicit δι’ οὗ τὰ πάντα 1 Yet for us there is only one God Here Paul emphasizes that the **Lord Jesus Christ** is the agent through whom **God the Father** created all things. If it would be helpful in your language, you could express **through whom all things {are}** with a phrase that identifies the **Lord Jesus Christ** as the agent in the creation of everything that exists. Alternate translation: “through whom God the Father created all things” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 6 jsqb figs-explicit ἡμεῖς δι’ αὐτοῦ 1 Yet for us there is only one God Here Paul could be expressing the idea: (1) that **we** exist because of what Christ has done by creating and then saving us. Alternate translation: “through whom we live” (2) that **we** have been saved and given new life by Christ. Alternate translation: “through whom we have new life” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 7 th5p figs-metaphor οὐκ ἐν πᾶσιν ἡ γνῶσις 1 General Information: Here Paul speaks as if **everyone** were a container in which **knowledge** could be stored, but some people do not have **knowledge** stored in them. He speaks in this way to show that not everyone understands what he has just said about how God the Father and Jesus are the only God and Lord. If it would be helpful in your language, you could express the idea that **knowledge** is **not in** someone with a comparable phrase. Alternate translation: “not everyone knows this” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 7 v7lt figs-idiom τῇ συνηθείᾳ…τοῦ εἰδώλου 1 everyone … some The Corinthians would have understood **the custom of the idols** to refer to regular practices associated with worshiping **idols**, including eating meat **sacrificed to idols**. If it would be helpful in your language, you could translate **the custom of the idols**, by refer to worshiping idols “regularly.” Alternate translation: “regularly involved in worshiping idols” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 8 7 heud figs-abstractnouns τῇ συνηθείᾳ…τοῦ εἰδώλου 1 everyone … some If your language does not use an abstract noun for the idea behind **custom**, you can express the idea by using a verb such as “used to” or “accustomed.” Alternate translation: “accustomed to idols” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 8 7 e737 figs-explicit ἕως ἄρτι 1 everyone … some Here, **now** refers to the time since these people became believers. Paul means that these people worshiped idols until they became Christians, not until the time he writes this letter. If it would be helpful in your language, you could express **until now** by clarifying that Paul is referring to when these people first believed in Jesus. Alternate translation: “until they believed in Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 7 jdnr translate-unknown εἰδωλόθυτον 1 everyone … some Here, the **things sacrificed to idols** refers to meat that has been offered to an idol. Translate this phrase the same way you did in [8:1](../08/01.md). Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 8 7 pdev figs-activepassive εἰδωλόθυτον 1 everyone … some If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 7 o04n grammar-connect-time-simultaneous ὡς εἰδωλόθυτον ἐσθίουσιν 1 everyone … some This phrase could refer to: (1) whenever the people that Paul is talking about eat **things sacrificed to idols**. Alternate translation: “happen to eat things sacrificed to idols” (2) how the people that Paul is talking about think that the **things sacrificed to idols** actually belong to another god. Alternate translation: “eat meat as if it were sacrificed to idols that were real” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 8 7 xl4f grammar-collectivenouns ἡ συνείδησις αὐτῶν 1 everyone … some The word **conscience** is a singular noun that refers to all **their** consciences. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “each of their consciences” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]])
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1CO 8 7 pbyx figs-metaphor ἀσθενὴς οὖσα 1 everyone … some Here, **weak** identifies a **conscience** easily that leads a person to feel guilty. A **weak** conscience condemns some things that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “being sensitive” or “which often condemns them” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 7 ba7e figs-activepassive ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται 1 is defiled If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **their conscience**, which is **defiled**, rather than focusing on who or what does the “defiling.” If you must state who does the action, Paul implies that the **things sacrificed to idols** or “they” do it. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “their conscience being weak, they defile it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 8 ii4m figs-personification βρῶμα…ἡμᾶς οὐ παραστήσει τῷ Θεῷ 1 food will not present us to God Here Paul speaks as if **food** were a person who could **bring us near to God**. By speaking in this way, Paul discusses whether food can make our relationship with God stronger or not. Just like a person who cannot **bring us near** to someone so that we can know that person better, so food cannot make our relationship with God any stronger. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “food will not make our relationship with God any stronger” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 8 8 yzt9 grammar-connect-logic-contrast οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν 1 food will not present us to God Here Paul contrasts “eating” and “not eating” while negating both sides of the contrast. If your language does not use this form, you can express the idea with two negative clauses. Alternate translation: “we are not made to lack if we do not eat, and we do not abound if we eat” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 8 8 wp5k grammar-connect-condition-hypothetical οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα; οὔτε ἐὰν φάγωμεν, περισσεύομεν 1 food will not present us to God Here Paul uses **if** twice to introduce true possibilities. He means that a person might **not eat**, or that person might **eat**. He specifies the result for each option. If it would be helpful in your language, you could express this form by stating the **if** statements by introducing them with a word such as “whenever” or by using relative clauses. Alternate translation: “neither are we made to lack whenever we do not eat, nor do we abound whenever we eat” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 8 8 x91v figs-explicit ὑστερούμεθα…περισσεύομεν 1 We are not worse if we do not eat, nor better if we do eat it Here Paul does not specify in what **we** might **lack** or **abound**. If possible, do not specify this is in your translation. If you must clarify in what we might **lack** or **abound**, Paul implies that it is God’s “favor” or “grace.” Alternate translation: “are we made to lack God’s grace … we abound in God’s grace” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 8 ciez figs-explicit μὴ φάγωμεν…φάγωμεν 1 We are not worse if we do not eat, nor better if we do eat it Here Paul states a general principle, and he does not clarify what kinds of **food** he has in mind. If possible, do not specify what **we eat** in your translation. If you must clarify what **we eat**, you could include a vague or generic reference to “certain kinds of food.” Alternate translation: “we do not eat specific kinds of food … we eat specific kinds of food” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 9 ns0y figs-explicit ἡ ἐξουσία ὑμῶν αὕτη 1 those who are weak Here Paul implies that their **authority** is over “food”, as mentioned in the last verse ([8:8](../08/08.md)). The point is that food has no **authority** over believers, whether to make them more or less “near to God.” Instead, believers have **authority** over food and can thus eat whatever they want. If it would be helpful in your language, you could express what **authority** refers to here by clarifying that it refers to **authority** over “food.” Alternate translation: “this authority of yours over food” or “this authority of yours concerning eating” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 9 vu0y figs-abstractnouns ἡ ἐξουσία ὑμῶν αὕτη 1 those who are weak If your language does not use an abstract noun for the idea behind **authority**, you can express the idea by using a verb such as “rule” or “manage” and include “food” or “eating” as the object. Alternate translation: “how you rule over food” or “how you manage your eating (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 8 9 loo1 ἡ ἐξουσία ὑμῶν αὕτη 1 those who are weak Alternate translation: “this authority that you have”
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1CO 8 9 f3ds figs-metaphor τοῖς ἀσθενέσιν 1 those who are weak Much like in [8:7](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “for the sensitive” or “for those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 9 deu5 figs-nominaladj τοῖς ἀσθενέσιν 1 those who are weak Paul is using the adjective **weak** 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 weak” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 8 10 usg7 grammar-connect-condition-fact ἐὰν…τις ἴδῃ 1 sees the one who has Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you can introduce the clause by using a word such as “when” or “after”. Alternate translation: “whenever someone might see” or “after someone sees” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 8 10 a7qn figs-explicit γνῶσιν 1 sees the one who has Here Paul does not specify what the **knowledge** is about. However, it is clear from [8:4–6](../08/04.md) that Paul is speaking about **knowledge** about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the knowledge is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 10 v611 figs-abstractnouns τὸν ἔχοντα γνῶσιν 1 sees the one who has If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “the person who knows” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 8 10 xhn9 translate-unknown κατακείμενον 1 sees the one who has In Paul’s culture, people ate lying down on their side (**reclining**). If it would be helpful in your language, you could express **reclining to eat** with a word or phrase that describes the normal position for eating in your culture or indicate that the person is about to eat. Alternate translation: “about to eat” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 8 10 ph53 figs-rquestion οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται, εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν 1 sees the one who has 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 will be built up.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “his conscience, being weak, will surely be built up so as to eat the things sacrificed to idols.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 8 10 i6ej figs-gendernotations αὐτοῦ 1 his … conscience Here, **his** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **his**by using a word that does not have gender, or you could use both genders. Alternate translation: “his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 8 10 x5pa figs-metaphor οἰκοδομηθήσεται 1 built up so as to eat Here Paul speaks as if **his conscience** were a structure that could be **built up**. By speaking in this way, he means that the **conscience** becomes more confident or stronger, just a like a structure is stronger after it is **built up**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “will … become stronger” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 10 t5ae figs-activepassive οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται 1 built up so as to eat If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are not **built up** rather than focusing on whatever does not “build them up.” If you must state who does the action, Paul implies that seeing the person with knowledge eating in an idol’s temple does it. Alternate translation: “will this not build up his conscience, which is weak,” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 10 ohzy figs-metaphor ἀσθενοῦς ὄντος 1 built up so as to eat Here, **weak** identifies a **conscience** that easily leads a person to feel guilty. A **weak** conscience condemns some things that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “being sensitive” or “which often condemns him” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 10 mdqc translate-unknown τὰ εἰδωλόθυτα 1 built up so as to eat Here, **the things sacrificed to idols** refers to meat that has been offered to an idol. Translate this phrase the same way you did in [8:1](../08/01.md). Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 8 10 a7s8 figs-activepassive τὰ εἰδωλόθυτα 1 built up so as to eat If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “the things that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 11 g5tn figs-activepassive ἀπόλλυται…ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς, δι’ ὃν Χριστὸς ἀπέθανεν 1 the one who is weak … is destroyed If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **destroyed** rather than focusing on what or who does the “destroying.” If you must state who does the action, Paul implies that “you” or “your knowledge” does it. Alternate translation: “you, through your knowledge, destroy the one who is weak, the brother for whom Christ died,” or “your knowledge destroys the one who is weak, the brother for whom Christ died (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 8 11 x6jd figs-genericnoun ὁ ἀσθενῶν…ὁ ἀδελφὸς 1 the one who is weak … is destroyed Jesus is speaking of those who are weak and brothers in general, not of one particular person who is a **brother** and **who is weak**. If your language does not use the singular form to refer to people in general, you can express the idea in a form that is more natural in your language. Alternate translation: “each one who is weak, who is a brother” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 8 11 zy3t figs-metaphor ὁ ἀσθενῶν 1 the one who is weak … is destroyed Much like in [8:9](../08/09.md), **one who is weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “the one who is sensitive” or “the one who often condemns himself or herself” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 11 xs2l figs-gendernotations ὁ ἀδελφὸς 1 the one who is weak … is destroyed Although **brother** is masculine, Paul is using this word to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brother** with a nongendered word or refer to both genders. Alternate translation: “the brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 8 11 ez6t figs-yousingular σῇ 1 your knowledge Here Paul addresses specific individuals within the Corinthian church. Because of this, **your** in this verse is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 8 11 gwc9 figs-explicit γνώσει 1 your knowledge Here Paul does not specify what the **knowledge** is about. However, just as in [8:10](../08/10.md), it is clear that Paul is speaking of knowledge about other gods, specifically knowing that there is only one God and that other gods do not really exist. If you must specify what the **knowledge** is about, you could clarify that it is about the idols or the topic of things sacrificed to idols. Alternate translation: “knowledge about idols” or “knowledge about this issue” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 8 11 f6bg figs-abstractnouns ἐν τῇ σῇ γνώσει 1 your knowledge If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “through what you know” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 8 12 azal writing-pronouns οὕτως 1 your knowledge Here, **thus** refers back to the series of actions and results in [8:10–11](../08/10.md). If it would be helpful in your language, you could express what **thus** refers to by clarifying that it refers to the previous two verses. Alternate translation: “through your knowledge” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 8 12 d8ni grammar-connect-time-simultaneous οὕτως…ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς, καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν, εἰς Χριστὸν ἁμαρτάνετε 1 your knowledge Here Paul means that whenever the Corinthians “sin against” and “wound” their **brothers**, they at the same time **sin against Christ**. If it would be helpful in your language, you could express the relationship between **sinning against your brothers and wounding their weak consciences** and **sin against Christ** by clarifying that they happen at the same time. Alternate translation: “any time you thus sin against your brothers and wound their weak consciences, you at the same time sin against Christ” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 8 12 i5f6 καὶ τύπτοντες 1 your knowledge Alternate translation: “by wounding” or “because you wound”
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1CO 8 12 o0w5 figs-gendernotations τοὺς ἀδελφοὺς 1 your knowledge Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non=gendered word or refer to both genders. Alternate translation: “your brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 8 12 ti84 figs-metaphor τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν 1 your knowledge Here Paul speaks as if **consciences** were body parts that could be wounded. By speaking in this way, he emphasizes that the Corinthians who have knowledge are hurting the **weak consciences** of other believers as surely as if they had wounded their arms or bodies. If it would be helpful in your language, you could express **wounding their weak consciences** by clarifying that Paul means that the Corinthians who have knowledge are hurting **weak consciences** or making the **weak consciences** feel guilty. Alternate translation: “hurting their weak consciences” or “making their weak consciences feel guilty” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 12 x857 figs-metaphor τὴν συνείδησιν ἀσθενοῦσαν 1 your knowledge Here, **weak** identifies **consciences** that easily lead people to feel guilty. **Weak consciences** condemn some things that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “sensitive consciences” or “consciences, which often condemn them” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 8 13 i8tb figs-personification βρῶμα σκανδαλίζει τὸν ἀδελφόν μου 1 Therefore Here, **food** is spoken of figuratively as though it were a person who could cause someone **to stumble**. Paul speaks in this way to emphasize that the **food** is the key issue that leads to “stumbling.” If this might be confusing for your readers, you could clarify that the person who eats the food causes someone **to stumble**. Alternate translation: “how I eat causes my brother to stumble” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 8 13 seua figs-123person εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα 1 Therefore Here Paul uses the first-person singular in order to use himself as an example for the Corinthians to follow. If it would be helpful in your language, you could express that this is why Paul uses the first person by clarifying that Paul is offering himself as an example. Alternate translation: “if food causes my brother to stumble, I, for one, will certainly not ever eat meat” or “take me as an example: if food causes my brother to stumble, I will certainly not ever eat meat” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 8 13 vf92 grammar-connect-condition-fact εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου 1 if food causes to stumble Paul is speaking as if this were a hypothetical possibility, but he means that it will happen at some point. If your language does not state something as a condition if it will happen, and if your readers might misunderstand and think that what Paul is saying might not happen, then you can introduce the clause by using a word such as “in cases where” or “since.” Alternate translation: “because food causes my brother to stumble” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 8 13 eyrr figs-gendernotations τὸν ἀδελφόν -1 Therefore Although **brother** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **brother** with a nongendered word or refer to both genders. Alternate translation: “brother or sister … brother or sister” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 8 13 ucfd figs-genericnoun τὸν ἀδελφόν μου -1 Therefore Paul is speaking of “brothers” in general, not of one particular **brother**. If it would be helpful in your language, you could express **my brother** with a word or phrase that refers to “brothers” in general. Alternate translation: “any brother of mine … any brother of mine” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 8 13 ra1m figs-doublenegatives οὐ μὴ 1 Therefore The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you can translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 8 13 k5oj figs-explicit κρέα 1 Therefore Throughout this section, the “things sacrificed to idols” refers primarily to **meat**, and eating this kind of **meat** was one of the only ways for most people to eat **meat** at all. Paul here is stating that he will give up **meat** in general, whether it is sacrificed to idols or not. He implies that he does this so that fellow believers, who do not know whether the **meat** has been sacrificed to idols or not, will not stumble. If it would be helpful in your language, you could translate the implications here to make them explicit. Alternate translation: “meat, even if it has not been sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 intro z8d4 0 # 1 Corinthians 9 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br> * Paul claims to be an apostle (9:1–2)<br> * Paul defends supporting himself (9:3–15)<br> * Paul explains why he supports himself (9:16–23)<br> * Paul on athletes (9:24–27)<br><br>## Special Concepts in this Chapter<br><br>### Receiving support from the church<br><br>Throughout the chapter, and especially in [9:1–18](../09/01.md), Paul defends why he does not ask for or receive financial support from the Corinthians. From what he says in [9:3](../09/03.md), it seems that some people were “examining” Paul, and they thought that how Paul supported himself was not appropriate behavior for an apostle. These people thought that if Paul was really an apostle, he would require support from the churches to whom he preached. The fact that Paul did not require this support suggested to these people that Paul did not really have authority. Paul, in response, argues that he could require support if he wanted to, but he thinks that working to support himself helps him proclaim the gospel better. Throughout the chapter, you could use words that refer to how churches support their leaders financially.<br><br>### The “right”<br><br>In [9:4–6](../09/04.md), [12](../09/12.md), and [18](../09/18.md), Paul speaks about a “right” that he and others have. This “right” can be to travel with a wife, to eat and to drink, and most importantly, to receive support from the Corinthians. Paul uses the word “right” to indicate that he is able to require financial support and other help from the Corinthians. However, he also states that he does not use this “right” because he thinks that he is serving God better without making use of it. In your translation, use a word or phrase that indicates that Paul and the others have the authority and the ability to do and require certain things. (See: [[rc://*/tw/dict/bible/kt/authority]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [9:1](../09/01.md), [4–13](../09/04.md), [18](../09/18.md), [24](../09/24.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 include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Farming metaphor<br><br>In [9:9–11](../09/09.md), Paul applies an Old Testament law about farming to himself and others who proclaim the gospel. In [9:11](../09/11.md), he speaks about “sowing spiritual things,” by which he means proclaiming the gospel. When he and others “sow spiritual things,” they should be able to “reap material things,” by which he means financial support. If possible, preserve the farming metaphor here since it is related to the Old Testament law. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Athletic metaphors<br><br>In [9:24–27](../09/24.md), Paul uses several metaphors that are based on athletes and athletic competitions. Paul speaks about “running a race” and how the winner receives a “wreath,” which was a crown made out of leaves. He also speaks about “boxing” and how a good boxer does not “box the air.” Finally, he refers to how athletes in general must exercise “self-control” as they train. Paul uses these athletic metaphors to indicate how he and all believers need to focus on the goal, which is the reward that God has promised. To reach this goal, believers must exercise “self-control,” just as athletes do. The point is for believers to live their lives so that they receive the reward from God, just like athletes focus completely on trying to win the prize, the “wreath.” Paul uses these metaphors across several verses, and they are very important for his argument. If possible, preserve the metaphors in your translation. If necessary, you could express them as analogies. See the notes on these verses for translation possibilities. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### “I became (as) …”<br><br>In [9:20–22](../09/20.md), Paul explains how he has “become as a Jew,” “as under the law,” “as without the law,” and “weak.” What Paul means is that he acts like these four groups of people when he is with them. He does this because he wishes to “gain” all these people for Christ. When you translate these verses, use a phrase that indicates that Paul is acting like a specific kind of person.<br><br>### Paul’s use of [Deuteronomy 25:4](../deu/25/04.md)<br><br>In [9:9](../09/09.md), Paul quotes from [Deuteronomy 25:4](../deu/25/04.md), which forbids a farmer from “muzzling an ox” while it threshes grain. Paul then explains to the Corinthians that God is not concerned about oxen but is speaking for “us” ([9:9–10](../09/09.md)). What he means is that the law should not primarily be applied to “oxen” but rather to those who proclaim the gospel. He is not saying that God does not have any concern for oxen. When you translate these verses, focus on maintaining the strength of Paul’s argument, but if possible allow the reader to see that God does also care for “oxen.” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 9 1 mdm4 figs-rquestion οὐκ εἰμὶ ἐλεύθερος? οὐκ εἰμὶ ἀπόστολος? οὐχὶ Ἰησοῦν τὸν Κύριον ἡμῶν ἑόρακα? οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν Κυρίῳ? 1 Am I not free? 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 to all of them is “yes.” If it would be helpful in your language, you could express these questions by stating the ideas with strong affirmations. Alternate translation: “I certainly am free. I certainly am an apostle. I have certainly seen Jesus our Lord. You are certainly my work in the Lord.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 1 ctp3 figs-explicit ἐλεύθερος 1 Am I not free? Here, **free** could mean that Paul is **free** to: (1) eat whatever he wants. This connects this question with chapter 8. Alternate translation: “free to eat whatever I wish” (2) receive financial support from the believers he serves. This connects this question with the first half of this chapter. Alternate translation: “free to receive support from you” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 1 dbp9 figs-abstractnouns τὸ ἔργον μου 1 Am I not an apostle? If your language does not use an abstract noun for the idea behind **work**, you can express the idea by using a verb such as “labor.” Alternate translation: “whom I labor for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 1 l6sq figs-metonymy τὸ ἔργον μου 1 Am I not an apostle? Here, **work** refers to the result of the **work**. If it would be helpful in your language, you could express **work** by clarifying that what the **work** produced is the focus here. Alternate translation: “the result of my work” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 9 1 re1t figs-metaphor ἐν Κυρίῳ 1 Have I not seen Jesus our Lord? 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, describes the **work** as what Paul does because of his union with the Lord. Alternate translation: “in union with the Lord” or “that I perform because I am united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 2 j6qz grammar-connect-condition-hypothetical εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε 1 you are the proof of my apostleship in the Lord Here Paul uses **if** to introduce a true possibility. He means that **others** might think that he is **not an apostle**, or they might think that he is an apostle. He then specifies the result for if the **others** think that he is **not an apostle**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing the statement with “perhaps.” Alternate translation: “Perhaps I am not an apostle to others, but at least” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 9 2 j4k8 figs-abstractnouns ἡ…σφραγίς μου τῆς ἀποστολῆς, ὑμεῖς ἐστε 1 you are the proof of my apostleship in the Lord If your language does not use an abstract noun for the idea behind **proof**, you can express the idea by using a verb such as “prove” or “show.” Alternate translation: “you prove my apostleship” or “you show that I am an apostle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 2 y2nh figs-possession ἡ…σφραγίς μου τῆς ἀποστολῆς 1 you are the proof of my apostleship in the Lord Here Paul uses the possessive form to speak about a **proof** that shows his **apostleship**. If your language does not use this form to express that meaning, you can express the idea by using a verbal phrase. Alternate translation: “what proves my apostleship” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 9 2 gxhr figs-abstractnouns μου τῆς ἀποστολῆς 1 you are the proof of my apostleship in the Lord If your language does not use an abstract noun for the idea behind **apostleship**, you can express the idea by using a verbal phrase such as “I am an apostle.” Alternate translation: “that I am an apostle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 2 z5sb figs-metaphor ἐν Κυρίῳ 1 you are the proof of my apostleship in the Lord 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, describes the **proof** that the Corinthians provide as something that happens in union with the Lord. Alternate translation: “in union with the Lord” or “as you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 3 yb0x figs-metaphor ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν 1 This is my defense … me: Here Paul uses language that would normally be used in the legal courts. The **defense** is what the persons accused would say to prove their innocence. Those **who examine** are the ones who are in charge of the court and make the decisions about who is guilty and who is innocent. Paul uses this metaphor to explain that he is defending himself against people who have accused him of acting wrongly. If it would be helpful in your language, you could express the idea behind the legal metaphorplainly or with a comparable metaphor. Alternate translation: “My answer to those who accuse me” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 3 ktze figs-abstractnouns ἡ ἐμὴ ἀπολογία τοῖς 1 This is my defense … me: If your language does not use an abstract noun for the idea behind **defense**, you can express the idea by using a verb such as “defend.” Alternate translation: “What I say to defend myself against those” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 3 l2n5 figs-explicit τοῖς ἐμὲ ἀνακρίνουσίν 1 This is my defense … me: Here Paul does not state how **those who examine** him think he has acted wrongly. The previous verse suggests that it relates to his “apostleship” ([6:21](../06/21.md)). Paul intentionally does not state the “charge” against him, so leave it unstated if possible. If you must state what the “charge” against Paul is, you could clarify that it relates to whether he is truly an apostle or not. Alternate translation: “to those who examine me about my apostleship” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 3 b17x writing-pronouns αὕτη 1 This is my defense … me: Here, **this** refers to what Paul is about to say, most likely including everything in the rest of this chapter. If it would be helpful in your language, you could express **this** with a normal form in your language to speak about what you are about to say. Alternate translation: “what I am about to say” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 4 mr4g figs-rquestion μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν? 1 Do we not have the right to eat and drink? 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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “We most definitely have the right to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 4 ninf figs-doublenegatives μὴ οὐκ 1 Do we not have the right to eat and drink? The Greek words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you can translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 9 4 p4vq figs-exclusive ἔχομεν 1 we … have Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 9 4 h0c3 figs-abstractnouns μὴ οὐκ ἔχομεν ἐξουσίαν 1 we … have If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we certainly not able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 4 i6tk figs-metonymy φαγεῖν καὶ πεῖν 1 we … have Here, **to eat and to drink** refers not primarily to the physical process of “eating” and “drinking.” Rather, the phrase refers primarily to what is needed **to eat and to drink**, that is, food and drink. Paul is saying that he and Barnabas have **the right** to receive food and drink so that they can **eat** and **drink**. If it would be helpful in your language, you could express **to eat and to drink** by clarifying that Paul refers to “food” and “drink.” Alternate translation: “to food to eat and beverages to drink” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 9 4 e45j figs-explicit φαγεῖν καὶ πεῖν 1 we … have Although Paul does not explicitly say this, he implies that **we** have the **right** to receive the food and drink from the Corinthians. If it would be helpful in your language, you could express what Paul is saying by clarifying that the food **to eat** and the beverages **to drink** would have come from the Corinthians in support of Paul’s work. Alternate translation: “to be supported by you so that we can eat and drink” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 5 s9k8 figs-rquestion μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν, γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς? 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? 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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “We certainly do have the right to take along a believing wife, even as do the rest of the apostles and the brothers of the Lord and Cephas.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 5 x2jm figs-exclusive ἔχομεν 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? Here, **we** refers to Paul and Barnabas (see [9:6](../09/06.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 9 5 zmsx figs-doublenegatives μὴ οὐκ 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you can translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 9 5 s7gs figs-abstractnouns ἔχομεν ἐξουσίαν 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “Are we … able to” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 5 hw7f translate-unknown περιάγειν 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? Here, **to take along** refers to journeying with someone as a companion. If it would be helpful in your language, you could express **to take along** with a word or phrase that refers to traveling with someone else. Alternate translation: “to travel with” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 5 bpbf οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? Here, **apostles** could include: (1) Paul and Barnabas, the **brothers of the Lord**, **Cephas**, and many others who proclaimed the good news. Alternate translation: “the rest of the apostles, including the brothers of the Lord and Cephas” (2) just the “Twelve,” the primary **apostles**, which would include **Cephas** but not the **brothers of the Lord**. Alternate translation: “the rest of the twelve apostles and the brothers of the Lord—even Cephas”
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1CO 9 5 snio οἱ λοιποὶ ἀπόστολοι, καὶ οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Κηφᾶς 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? Even though **Cephas** was one of the **apostles**, Paul mentions him separately to emphasize him as an example. He has already used **Cephas** as an example earlier in the letter (see [1:12](../01/12.md); [3:22](../03/22.md)). Perhaps the Corinthians were comparing **Cephas** and Paul. Be sure that the wording of your translation does not suggest that **Cephas** was not an apostle. Alternate translation: “the rest of the apostles and the brothers of the Lord—even Cephas”
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1CO 9 5 hnbw translate-kinship οἱ ἀδελφοὶ τοῦ Κυρίου 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? These were Jesus’ younger brothers. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you can use it here. Alternate translation: “the younger brothers of the Lord” or “the half-brothers of the Lord” (See: [[rc://en/ta/man/translate/translate-kinship]])
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1CO 9 5 y3g0 translate-names Κηφᾶς 1 Do we not have the right to take along with us a wife who is a believer, as do the rest of the apostles, and the brothers of the Lord, and Cephas? **Cephas** is the name of a man. It is another name for “Peter,” the apostle. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 9 6 za87 grammar-connect-words-phrases ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν 1 Or is it only Barnabas and I who do not have the right not to work? The word **Or** introduces an alternate to what Paul asked in [9:4–5](../09/04.md). Paul already spoke about what he thinks is true: he and Barnabas do “have the right” to receive food and drink, and they “have the right” to travel with a wife. Here Paul gives the incorrect alternative: they alone do not **have the right not to work**. He introduces this incorrect alternate to show that his earlier statements must be true. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Otherwise, would it not be true that only Barnabas and I do not have” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 9 6 wx1p figs-rquestion ἢ μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι? 1 Or is it only Barnabas and I who do not have the right not to work? 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 do have the right.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “Barnabas and I too certainly have the right not to work.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 6 j84g figs-doublenegatives οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι 1 Or is it only Barnabas and I who do not have the right not to work? Paul here includes **not** twice. In his culture, two negative words made the statement even more negative. English speakers would understand two negatives here, so the ULT expresses the idea with both. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you can translate with one negative and express the other negative by stating the opposite. Alternate translation: “do … lack the right not to work” or “do … not have the right to refrain from working” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 9 6 o8ok figs-abstractnouns μόνος ἐγὼ καὶ Βαρναβᾶς, οὐκ ἔχομεν ἐξουσίαν 1 Or is it only Barnabas and I who do not have the right not to work? If your language does not use an abstract noun for the idea behind right, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “are only Barnabas and I not able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 6 ngpd figs-explicit μὴ ἐργάζεσθαι 1 Or is it only Barnabas and I who do not have the right not to work? Here Paul refers to the privilege of receiving financial support from churches so that the person serving Christ does not have **to work**. If it would be helpful in your language, you could express what Paul is speaking about by clarifying that receiving aid from others is in view here. Alternate translation: “to receive financial support” or “not to work because believers support us” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 7 f3qf figs-rquestion τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ? τίς φυτεύει ἀμπελῶνα, καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει? ἢ τίς ποιμαίνει ποίμνην, καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης, οὐκ ἐσθίει? 1 Who serves as a soldier at his own expense? 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 to all of them is “no one.” If it would be helpful in your language, you could express these questions by stating the ideas with strong negations. Alternate translation: “No one serves as a soldier at any time at his own expense. No one plants a vineyard and does not eat its fruit. No one shepherds a flock and does not drink from the milk of the flock.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 7 zh5m figs-gendernotations ἰδίοις 1 Who plants a vineyard and does not eat its fruit? Here, **his** is masculine because most soldiers in Paul’s culture were male. However, Paul is not emphasizing the gender of soldiers here. If it would be helpful in your language, you could express **his** with a nongendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 9 7 r1ih translate-unknown ἰδίοις ὀψωνίοις 1 Or who tends a flock and does not drink milk from it? Here, **expense** refers to the cost of food, weapons, and lodging for a solider to “serve.” Paul’s point is that soldiers do not pay these costs. Rather, the one who controls the army pays these costs. If it would be helpful in your language, you could express **expense** by clarifying that it refers to the costs of maintaining an army. Alternate translation: “by paying for his own cost of living” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 8 jld4 figs-rquestion μὴ κατὰ ἄνθρωπον, ταῦτα λαλῶ 1 Am I not saying these things according to human authority? 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 are not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. If you do so, you will need to separate the first half of the verse from the second half. Alternate translation: “I am not saying these things according to men.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 8 igpe figs-gendernotations ἄνθρωπον 1 Am I not saying these things according to human authority? Although **men** is masculine, Paul is using it to refer to any humans, whether men or women. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 9 8 drqe figs-idiom κατὰ ἄνθρωπον 1 Am I not saying these things according to human authority? Here Paul speaks of **saying** things **according to men**. By using this phrase, he wishes to identify arguments made by people who think and act in only human ways. If it would be helpful in your language, you could express the idea behind the phrase **according to men**by using a word or phrase that refers to what unbelievers say and argue. Alternate translation: “according to what mere humans argue” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 9 8 tdze writing-pronouns ταῦτα -1 Am I not saying these things according to human authority? In both places where it appears, **these things** refers back to what Paul has said in [9:3–7](../09/03.md) about his “right” to receive financial support from the Corinthians. If it would be helpful in your language, you could express **these things** with a word or phrase that clearly refers back to what has already been said. Alternate translation: “those things … those things” or “what I have said … what I have said” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 8 ou7a grammar-connect-words-phrases ἢ 1 Or does not the law also say this? The word **or** introduces an alternate to what Paul says in the first half of the verse. Paul could be **saying these things according to men**. However, with **or** he introduces what he thinks is actually true: **the law also** says **these things**. If it would be helpful in your language, you could express this use of **or** with another word that signifies a contrast or gives an alternative. If you use the following alternate translation, you may need to end the first half of the sentence with its own question mark. Alternate translation: “Instead,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 9 8 vy1n figs-rquestion ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει? 1 Or does not the law also say this? 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, the law says these things.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement. If you do so, you will need to separate the second half of the verse from the first half. Alternate translation: “No, the law also says these things.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 8 spqj translate-unknown ὁ νόμος 1 Or does not the law also say this? Here, **the law** refers specifically to the first five books of the Old Testament, often called the Pentateuch or “the law of Moses.” Make sure your readers can tell that Paul is referring to this specific **law** here. Alternate translation: “the Pentateuch” or “Moses’ law” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 9 lf1q writing-quotations ἐν γὰρ τῷ Μωϋσέως νόμῳ, γέγραπται 1 Do not put a muzzle on In Paul’s culture, **For it is written** is a normal way to introduce a quotation from an important text. In this case, Paul clarifies that the quote comes from **the law of Moses**. It is specifically from [Deuteronomy 25:4](../deu/25/04.md). If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “For it can be read in the law of Moses” or “For in the book of Deuteronomy, in the law of Moses we read” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 9 9 wc4i figs-activepassive ἐν…τῷ Μωϋσέως νόμῳ, γέγραπται 1 Do not put a muzzle on If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written in the law” (2) God speaks the words. Alternate translation: “God has said in the law of Moses” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 9 9 fks6 figs-quotations Μωϋσέως…οὐ φιμώσεις βοῦν ἀλοῶντα 1 Do not put a muzzle on If your language does not use this form, you can translate the command as an indirect quote instead of as a direct quote. Alternate translation: “of Moses that you should not muzzle an ox treading out grain” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 9 9 h2d3 figs-yousingular οὐ φιμώσεις 1 Do not put a muzzle on The command from **the law of Moses** is addressed to specific individuals. Because of this, the command is addressed to “you” in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 9 9 kvxh translate-unknown οὐ φιμώσεις βοῦν ἀλοῶντα 1 Do not put a muzzle on In Paul’s culture, farmers often would make **oxen** walk or “tread” on harvested wheat to separate the kernels of grain from the wheat stalks. Some people would **muzzle an ox** while it is **treading out grain** in order to keep the **ox** from eating the **grain**. The point of the command is that the **ox** should be allowed to eat what it is working to produce: the **grain**. If your readers would not understand what this command is about, you could include a footnote explaining the context or add a short clarifying phrase. Alternate translation: “Do not muzzle an ox to keep it from eating the grain it is treading out” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 9 sxk2 figs-rquestion μὴ τῶν βοῶν μέλει τῷ Θεῷ? 1 Is it really the oxen that God cares about? 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, he does not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “God does not care about the oxen.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 9 pdqe figs-hyperbole μὴ τῶν βοῶν μέλει τῷ Θεῷ? 1 Is it really the oxen that God cares about? Here Paul speaks as if God has no concern or interest in **oxen**. The Corinthians would have understood him to mean that the primary intent of the command he quotes is not about caring for oxen but rather caring for something or someone else. He specifies what the primary intent of the command is in the next verse: it is **for our sake** ([9:9](../09/09.md)). If it would be helpful in your language, you could soften Paul’s question so that it argues that the command is not “primarily” or “mostly” about **oxen**. If possible, however, maintain the strength of Paul’s statement, since he offers an explanation in the next verse. Alternate translation: “God does not mostly care about the oxen, does he” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 9 10 frkk grammar-connect-words-phrases ἢ 1 Or is he speaking entirely for our sake? The word **Or** introduces an alternate to what Paul says at the end of the previous verse ([9:9](../09/09.md)). In that verse, he asked whether God cares about the oxen in this law. Since that is not the issue here, the **or** introduces what Paul thinks is actually true: the law is **entirely for our sake**. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 9 10 x84t figs-rquestion ἢ δι’ ἡμᾶς πάντως λέγει? 1 Or is he speaking entirely for our sake? 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, he is.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “Actually, he is speaking entirely for our sake.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 10 b1tg writing-pronouns λέγει 1 Or is he speaking entirely for our sake? Here, **he** refers back to “God” in [9:9](../09/09.md). Paul assumes that God is the one who is **speaking** in the passage he quoted in the last verse. If it would be helpful in your language, you could express **he** by clarifying that it refers to God speaking the “law of Moses.” Alternate translation: “is God speaking” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 10 f8f4 figs-exclusive δι’ ἡμᾶς -1 for our sake Here, **our** could refer to: (1) everyone who believes, including the Corinthians. Alternate translation: “for the sake of us who believe … for the sake of us who believe” (2) Paul, Barnabas, and others who proclaim the good news. Alternate translation: “for the sake of us who proclaim the gospel … for the sake of us who proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 9 10 evv4 figs-activepassive ἐγράφη 1 for our sake If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses wrote it” (2) God speaks the words. Alternate translation: “God said it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 9 10 d1cn grammar-connect-logic-result ὅτι 1 for our sake Here, **that** could introduce: (1) the reason why **it was written**. Alternate translation: “because” (2) a summary of the content of what **was written**. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “and it means that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 9 10 c42y figs-genericnoun ὁ ἀροτριῶν…ὁ ἀλοῶν 1 for our sake Paul is speaking of these people in general, not of one particular person who **plows** or **threshes**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who plows … anyone who threshes” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 9 10 bdlk figs-abstractnouns ἐπ’ ἐλπίδι…ἐπ’ ἐλπίδι τοῦ μετέχειν 1 for our sake If your language does not use an abstract noun for the idea behind **hope**, you can express the idea by using an adverb such as “hopefully” or a verb such as “expect.” Alternate translation: “hopefully … hopefully expecting to share the harvest” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 10 pas5 figs-ellipsis ἐπ’ ἐλπίδι 1 for our sake Here Paul does not mention what the **hope** expects because he states it at the end of the verse: **sharing the harvest**. If it would be helpful in your language, you could explicitly state that **sharing the harvest** is what the **hope** expects. Alternate translation: “in hope of sharing the harvest” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 10 q1q2 figs-ellipsis ὁ ἀλοῶν ἐπ’ ἐλπίδι 1 for our sake 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 (**ought to plow**). If your language does need these words, you could supply them from that clause. Alternate translation: “the one who threshes ought to thresh in hope” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 11 zn5m figs-metaphor εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν? 1 is it too much for us to reap material things from you? In this verse, Paul applies the farming language he used in [9:9–10](../09/09.md). When he and Barnabas “sow,” they should also “reap” the harvest. Paul clarifies that what they **sowed** was **spiritual things**, which means the good news. The **material things** that they can **reap** are money and support from the Corinthians. If your reader would misunderstand this application of the farming language, you could use analogies to clarify what Paul is referring to or express the idea plainly. Alternate translation: “Similarly, if we told you about the good news, is it too much if we receive material support from you?” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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]])
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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” was 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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “it is by no means too much if we will reap material things from you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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** could **reap material things from you**, though **we** might not do so. He specifies the result for if **we** do **reap material things**. If it would be helpful in your language, you could express this form by stating 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]])
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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** was 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]])
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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]])
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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 can 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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “we certainly do even more.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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]])
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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]])
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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 it would be helpful in your language, you could translate **everything** to make it more explicit. Alternate translation: “we endured serving without financial support” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 12 q7vj figs-idiom μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ 1 this right In Paul’s culture, to **give any hindrance** means to “delay” or to “block” something. Paul means that he would rather have **endured everything**” than to have hindered **the gospel**. If it would be helpful in your language, you could express the idea behind **give any hindrance**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]])
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1CO 9 12 prci figs-abstractnouns μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ 1 this right If your language does not use an abstract noun for the idea behind **hindrance**, you can express the idea by using a verb such as “hinder.” Alternate translation: “we might not hinder the gospel” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 13 slf9 figs-rquestion οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι, τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν; οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, τῷ θυσιαστηρίῳ συνμερίζονται? 1 Do you not know that those who serve in the temple eat from the things of the temple 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 it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “You know that those working in the temple eat from the things of the temple; those serving at the altar partake from the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 13 pq05 figs-explicit οἱ τὰ ἱερὰ ἐργαζόμενοι 1 Do you not know that those who serve in the temple eat from the things of the temple Here, **those working in the temple** refers to any person whose job takes place in or around the temple. Paul may specifically have the “Levites” or other “temple servants” in mind. If it would be helpful in your language, you could express **those working in the temple** with a word or phrase in your language that refers generally to anyone whose job is **in the temple**. Alternate translation: “the temple servants” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 13 ergc translate-unknown τὰ ἐκ τοῦ ἱεροῦ 1 Do you not know that those who serve in the temple eat from the things of the temple Here, to eat **from the things of the temple** means that these people eat some of the food that people donate to the **temple** or offer to God in **the temple**. If it would be helpful in your language, you could express **the things of the temple** with a word or phrase that refers to what people have offered or given to **the temple**. Alternate translation: “from what people give to the temple” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 13 omzu οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες 1 Do you not know that those who serve in the temple eat from the things of the temple Here, **those serving at the altar** could be: (1) a specific group within **those working in the temple**, specifically the priests who work at the altar. Alternate translation: “particularly, those serving at the altar” (2) another way to speak about **those working in the temple**. Paul repeats himself to clarify exactly what eating **from the things of the temple** means. Alternate translation: “that is, those serving at the altar”
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1CO 9 13 fxxi figs-explicit οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες 1 Do you not know that those who serve in the temple eat from the things of the temple Here, **those serving at the altar** refers to the specific people who offered sacrifices on **the altar**. Paul may specifically have in mind the “priests.” If it would be helpful in your language, you could express **those serving at the altar** with a word or phrase for the people who have the closest contact with God and who offer sacrifices to him. Alternate translation: “the priests” or “those who serve the most sacred things” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 13 lqar translate-unknown τῷ θυσιαστηρίῳ συνμερίζονται 1 Do you not know that those who serve in the temple eat from the things of the temple Here, to **partake from the altar** means that these people offer part of a sacrifice on the altar, but they also eat part of that sacrifice. If it would be helpful in your language, you could express **partake from the altar** with a word or phrase that refers to eating part of what people offer to their god. Alternate translation: “eat part of what is sacrificed on the altar” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 14 g5i8 figs-explicit ὁ Κύριος διέταξεν 1 get their living from the gospel Here Paul refers to how Jesus said that a “worker deserves wages” when he sent people to proclaim the good news. See the saying in [Matthew 10:10](../mat/10/10.md) and [Luke 10:7](../luk/10/7.md). If it would be helpful in your language, you could include a footnote to explain the reference to what Jesus said. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 14 tuiy figs-idiom ἐκ…ζῆν 1 get their living from the gospel Here, **to live from** identifies how a person should support themselves and acquire food and other necessities. For example, **to live from** carpentry would mean that the person makes money to pay for food and housing by doing carpentry. If it would be helpful in your language, you could express **to live from** with a word or phrase in your language that refers to how a person makes a living or supports themselves. Alternate translation: “to support themselves on” or “to receive their income from” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 9 14 rj38 figs-metonymy τοῦ εὐαγγελίου 1 get their living from the gospel Here, **the gospel** refers to: (1) the job or occupation of proclaiming **the gospel**. Alternate translation: “preaching the gospel” (2) the people who hear and believe in **the gospel**. Alternate translation: “those who believe the gospel” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 9 15 fs7a translate-unknown οὐ κέχρημαι 1 these rights Here, **taken advantage of** refers to “making use of” a resource or “requiring” a specific behavior. If it would be helpful in your language, you could express **taken advantage of** with a comparable phrase. Alternate translation: “have not made use of” or “have not required you to provide” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 15 j8zn figs-doublenegatives οὐ κέχρημαι οὐδενὶ 1 these rights Here Paul uses two negative words in the Greek: “have not taken advantage of none.” In Paul’s culture, two negative words made the statement even more negative. English speakers would misunderstand these two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you can translate with one strong negative, as the ULT does. Alternate translation: “have by no means taken advantage” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 9 15 wese writing-pronouns τούτων 1 these rights Here, **these things** could refer to: (1) the “right” or “rights” that Paul has to financial support from the Corinthians. Alternate translation: “of these rights” (2) all the reasons he has given in [9:6–14](../09/06.md) for why those who proclaim the gospel should receive financial support. Alternate translation: “of these reasons” or “of these arguments” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 15 u9my figs-pastforfuture οὐκ ἔγραψα 1 these rights Here Paul refers to 1 Corinthians itself, the letter he is currently writing. Use whatever tense in your language would be appropriate to refer to the letter itself. Alternate translation: “I have not written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 9 15 ygaz writing-pronouns ταῦτα 1 these rights Here Paul refers to what he has already written, especially to [9:6–14](../09/06.md). Use a form in your language that refers back to things that have just been said. Alternate translation: “those things” or “what I have just written” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 15 vf7d writing-pronouns οὕτως γένηται 1 these rights Here, **thus** refers to receiving financial support from the Corinthians. If it would be helpful in your language, you could express **thus** with a word or phrase that more clearly refers to receiving financial support. Alternate translation: “these things might be done” or “support might be given” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 15 sy42 figs-activepassive γένηται ἐν ἐμοί 1 so that this might be done for me If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **done** rather than the person doing it. If you must state who does the action, Paul implies that “you,” the Corinthians, would do it. Alternate translation: “you might do for me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 9 15 fd69 figs-metaphor τὸ καύχημά μου…κενώσει 1 deprive me of my boasting Here Paul speaks as if a **boast** was a container that someone could make **empty**. By speaking in this way, Paul means that someone could take away what he boasts about. If it would be helpful in your language, you could express **make my boast empty** with a comparable metaphor or express the idea plainly. Alternate translation: “will remove my reason for boasting” or “will deflate my boast” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 15 rl1y figs-abstractnouns τὸ καύχημά μου 1 deprive me of my boasting If your language does not use an abstract noun for the idea behind **boast**, you can express the idea by using a verb such as “boast.” Alternate translation: “what I boast about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 16 lq4l figs-infostructure ἐὰν…εὐαγγελίζωμαι, οὐκ ἔστιν μοι καύχημα, ἀνάγκη γάρ μοι ἐπίκειται 1 this necessity was placed upon me If your language would normally put the reason before the result, you could rearrange the order of these clauses. Alternate translation: “because compulsion is placed on me, there is nothing for me to boast about if I proclaim the gospel” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 9 16 xpve grammar-connect-condition-fact ἐὰν 1 this necessity was placed upon me Paul is speaking as if “proclaiming” **the gospel** was only a possibility, but he means that he actually does this. 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: “when” or “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 9 16 ecw2 figs-activepassive ἀνάγκη…ἐπίκειται 1 this necessity was placed upon me If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, upon whom the **compulsion is placed**, rather than focusing on the person placing the **compulsion**. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God places compulsion” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 9 16 qyp0 figs-abstractnouns ἀνάγκη…μοι ἐπίκειται 1 this necessity was placed upon me If your language does not use an abstract noun for the idea behind **compulsion**, you can express the idea by using a verb such as “compel” and rephrase the clause. Alternate translation: “I am compelled to do so” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 16 eimr figs-metaphor ἀνάγκη…μοι ἐπίκειται 1 this necessity was placed upon me Here Paul speaks as if **compulsion** were a physical object that someone had **placed upon** him. By speaking in this way, he means that he is required to do something. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I am commanded to do so” or “I have an obligation” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 16 l7as figs-idiom οὐαὶ…μοί ἐστιν 1 woe be to me if Here, **woe be to me** expresses what Paul thinks would happen to him if he ever were to stop preaching the gospel. He would experience **woe**, with the implication that this **woe** will come from God. If it would be helpful in your language, you could express **woe be to me** with a word or phrase that expresses the expectation of bad things to come. Alternate translation: “bad things will happen to me” or “God will punish me” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 9 16 p1sa grammar-connect-condition-contrary ἐὰν μὴ εὐαγγελίζωμαι 1 woe be to me if Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that he does indeed **preach the gospel**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “whenever I stop preaching the gospel, which I will never do” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 9 17 d7l9 grammar-connect-condition-hypothetical εἰ…ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω; εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι 1 if I do this willingly Here Paul uses **if** to introduce two possibilities. He means that he might **do this willingly**, or he might do it **unwillingly**. He specifies a result for each option, but he implies that he does it **unwillingly** (see the “compulsion” in [9:16](../09/16.md)). If it would be helpful in your language, you could express this form by stating the **if** statements in a natural way in your language, such as by introducing them with “whenever.” Alternate translation: “were I to do this willingly, I would have a reward. But were it unwillingly, I would still have been entrusted with a stewardship” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 9 17 jtwy writing-pronouns τοῦτο πράσσω 1 if I do this willingly Here, **this** refers back to “preaching the gospel” in [9:16](../09/16.md). If it would be helpful in your language, you could express **this** by clarifying what it refers to. Alternate translation: “I preach the gospel” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 9 17 x6s9 translate-unknown ἑκὼν…ἄκων 1 if I do this willingly Here, **willingly** means that someone does something because they choose to, while **unwillingly** means that someone has to do something whether they choose to or not. If it would be helpful in your language, you could express the idea behind **willingly** and **unwillingly**by using two contrasting words that refer to whether someone chooses to do something or not. Alternate translation: “because I choose to … I do not choose to do it” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 17 gkxi figs-abstractnouns μισθὸν ἔχω 1 if I do this willingly If your language does not use an abstract noun for the idea behind **reward**, you can express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “I am compensated for it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 17 gteh figs-infostructure εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. 1 But if not willingly This sentence could: (1) include both the “if” and the “then” statements and explain how Paul preaching the gospel is “unwilling.” He did not choose this **stewardship**, and so he does it **unwillingly**. However, the reason he does preach the gospel is because he has **been entrusted with** that **stewardship**. Alternate translation: “But if unwillingly, I do this because I have been entrusted with a stewardship” (2) express the “if” statement for the question (the “then” statement) at the beginning of the next verse ([9:18](../09/18.md)). The word **unwillingly** would modify **entrusted**, and you would need to connect the end of this verse and the beginning of the next verse with a comma, dropping the capitalization on “What.” Alternate translation: “But I have been unwillingly entrusted with a stewardship,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 9 17 t8pm figs-ellipsis εἰ δὲ ἄκων 1 But if not willingly 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 (**I do this**). If your language does need these words, you could supply them from that clause. Alternate translation: “But if I do this unwillingly” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 17 xa5p figs-activepassive πεπίστευμαι 1 I have been entrusted with a stewardship If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who has **been entrusted**, rather than focusing on the person doing the “entrusting.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has entrusted me with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 9 17 kjgf figs-abstractnouns οἰκονομίαν 1 I have been entrusted with a stewardship If your language does not use an abstract noun for the idea behind **stewardship**, you can express the idea by using a phrase with a verb such as “oversee” or “do.” Alternate translation: “something to do” or “a task to oversee” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 18 lg51 figs-rquestion τίς οὖν μού ἐστιν ὁ μισθός? 1 What then is my reward? 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 following words are the answer. If it would be helpful in your language, you could express the idea behind this questionby using a construction that introduces what follows as the **reward**. Alternate translation: “This, then, is my reward:” or “Here, then, is my reward:” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 18 pfw2 figs-abstractnouns μού…ὁ μισθός 1 What then is my reward? If your language does not use an abstract noun for the idea behind **reward**, you can express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “the way God rewards me” or “the way God compensates me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 18 ia5x grammar-connect-time-simultaneous εὐαγγελιζόμενος ἀδάπανον, θήσω 1 That when I preach, I may offer the gospel without charge Here, **proclaiming the gospel without charge** describes how Paul wishes to **offer** the gospel. The phrase **proclaiming the gospel without charge** could: (1) provide the means by which Paul **might offer**. Alternate translation: “by proclaiming the gospel without charge, I might offer” (2) give the situations in which Paul “offers” the gospel without taking **advantage of** his **right**. Alternate translation: “whenever I proclaim the gospel without charge, I offer” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 9 18 o3ju translate-unknown ἀδάπανον 1 That when I preach, I may offer the gospel without charge Here, **without charge** means that something is free to the person who receives it. Paul is stating that the **gospel** is “free” or “at no cost” for those to whom he preaches. If it would be helpful in your language, you could express **without cost** with a word or phrase that indicates that something is “free” or “without cost.” Alternate translation: “freely” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 18 dln7 figs-idiom θήσω τὸ εὐαγγέλιον 1 offer the gospel Here, to **offer the gospel** means to tell people about the gospel so that they have the chance to believe in it. If it would be helpful in your language, you could express **offer the gospel** with a comparable phrase. Alternate translation: “I might present the gospel” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 9 18 ft7p translate-unknown καταχρήσασθαι τῇ ἐξουσίᾳ μου 1 offer the gospel Here, **to take advantage** of something means to use that thing for one’s own benefit. Here Paul could use the word: (1) negatively, which would mean that Paul does not want to abuse his **right**. Alternate translation: “to abuse my right” or “to exploit my right” (2) positively, which would mean that Paul does not want to make use of the **right**, even though it would be fine to do so. Alternate translation: “”to make use of my right” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 18 fn7i figs-abstractnouns τῇ ἐξουσίᾳ μου 1 so not take full use of my right in the gospel If your language does not use an abstract noun for the idea behind **right**, you can express the idea by using a verbal phrase such as “are able to” or “can require.” Alternate translation: “of what I can require” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 18 ziyb figs-metaphor ἐν τῷ εὐαγγελίῳ 1 so not take full use of my right in the gospel Here Paul speaks as if his **right** was inside **the gospel**. He speaks in this way in order to show that he only has the **right** because of his work for **the gospel**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “by the gospel” or “that comes from the gospel” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 19 of7z grammar-connect-words-phrases ἐλεύθερος γὰρ ὢν 1 I am free from all Here, **For** introduces verses [19–23](../09/19.md). Paul is drawing an inference from what he said in [9:18](../09/18.md) about offering the gospel “without charge.” Since he offers the gospel without charge, he is **free from all**. In this and the following verses, Paul will explain what he does as someone who is **free from all** and how this is beneficial or a “reward.” If it would be helpful in your language, you could express **For** with a word or phrase that introduces an explanation or further development. Alternate translation: “So, because I am free” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 9 19 b83w grammar-connect-logic-contrast ὢν 1 I am free from all Here, **being** introduces a phrase that: (1) contrasts with **I enslaved myself**. Alternate translation: “although I am” (2) gives the reason why Paul can “enslave himself.” Alternate translation: “because I am” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 9 19 s48l figs-metaphor ἐλεύθερος…ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα 1 I am free from all Here Paul uses the language of slavery and freedom to describe how he proclaims the gospel. Since he does not charge money when he proclaims the gospel, he is **free**. No person employs him or tells him what to do. However, Paul decides to serve others, to “enslave himself,” by doing what others think is right. In this way, he acts like a slave who has to do what his master requires. If it would be helpful in your language, you could express the slavery and freedom metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “not having to obey all, I choose to obey all” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 19 gv2u figs-explicit πάντων, πᾶσιν 1 I am free from all Here, the Corinthians would have understood **all** to refer specifically to people. If it would be helpful in your language, you could translate **all** by including a word or phrase that clarifies that Paul is speaking about “people.” Alternate translation: “all people … to all people” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 19 xlhn translate-unknown κερδήσω 1 I am free from all Here, to **gain** someone means to help them toward belief in the Messiah. Once people believe, they belong to Christ and his church, and so the person who preached the gospel to them “gained” them as a new part of the church. If it would be helpful in your language, you could express the idea behind **gain**plainly or with a comparable phrase. Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 19 mms9 figs-explicit τοὺς πλείονας 1 I might gain even more Here Paul is speaking about how “enslaving himself” **to all** gains **more** than if he did not “enslave himself” in this way. He refers specifically to people here, just like **all** refers to people. If it would be helpful in your language, you could express **even more things** by clarifying that Paul is referring to gaining **more** people than if he did not “enslave himself.” Alternate translation: “even more people” or “more people in this way” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 20 hh8t ἐγενόμην…ὡς Ἰουδαῖος 1 I became like a Jew Alternate translation: “I practiced Jewish customs”
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1CO 9 20 g1ig translate-unknown κερδήσω -1 I became like a Jew Just as in [9:19](../09/19.md), to **gain** someone means to help them to believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “to convert” or “to gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 20 s9tu figs-metaphor ὑπὸ νόμον -1 I became like one under the law Here Paul speaks about those who think that they need to obey the law as if they were physically **under law**. By speaking as if the **law** were on top of these people, Paul emphasizes how the **law** controls their lives. If it would be helpful in your language, you could express **under law** with a word or phrase that refers to the obligation to obey the **law**. Alternate translation: “who keep the law … one who keeps the law … one who keeps the law … who keep the law” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 20 buuw figs-ellipsis ὑπὸ νόμον, ὡς ὑπὸ νόμον 1 I became like one under the law 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 (**I became**). If your language does need these words, you could supply them from that clause. Alternate translation: “under law, I became as one under law” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 20 rusa ὡς ὑπὸ νόμον 1 I became like one under the law Alternate translation: “I kept the law”
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1CO 9 20 m82d translate-textvariants μὴ ὢν αὐτὸς ὑπὸ νόμον 1 I became like one under the law A few early manuscripts do not include **not being under law myself**. However, most early manuscripts do include these words. If possible, include these words in your translation. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 9 20 fhhp grammar-connect-logic-contrast μὴ ὢν 1 I became like one under the law Here, **not being** introduces a phrase that contrasts with **as under law**. If it would be helpful in your language, you could translate **not being** by adding words that introduce a contrast. Alternate translation: “although I am not” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 9 20 d330 figs-infostructure νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω 1 I became like one under the law Here, **in order to gain those under law** is the purpose for which Paul acts like a person **under law**. The phrase **not being under law myself** indicates that Paul realizes that he is not actually **under law**. If your language would put the purpose immediate after what leads to that purpose, you could rearrange these two clauses. Alternate translation: “law in order to win those under law, not being under law myself” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 9 21 vjuq translate-unknown τοῖς ἀνόμοις…ἄνομος…τοὺς ἀνόμους 1 outside the law Here, **without the law** refers to people who do not have **the law** that Moses wrote down. These people are not Jews, but Paul is not saying that they are disobedient. Rather, Paul is emphasizing **the law** that Moses wrote down here, which is why he uses this language rather than referring to “Gentiles” or “non-Jews.” If it would be helpful in your language, you could express the idea behind **without the law**by clarifying that Paul is referring to people who do not have the law of Moses. Alternate translation: “To those without Moses’ law … without Moses’ law … those without Moses’ law” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 21 htnr figs-ellipsis ὡς ἄνομος 1 outside the law 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 verses (**I became** in [9:20](../09/20.md)). If your language does need these words, you could supply them from that clause. Since English needs these words, the ULT has supplied them in brackets. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 21 d1ol figs-infostructure μὴ ὢν ἄνομος Θεοῦ, ἀλλ’ ἔννομος Χριστοῦ, ἵνα κερδάνω τοὺς ἀνόμους 1 outside the law Much like in [9:20](../09/20.md), Paul includes some statements between being **without the law** and the purpose of being **without the law**. If your readers would find this structure confusing, you could rearrange the clauses so that the purpose comes immediately after **without the law**, or you could mark the statements in the middle as parenthetical, as the ULT does. Alternate translation: “so that I might win those without the law. Now I am not without the law of God, but under the law of Christ” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 9 21 hzib figs-possession ἄνομος Θεοῦ 1 outside the law Here Paul uses the possessive form to state that: (1) he is **not without the law** that **God** has given. Paul distinguishes between the **law** that Moses wrote down and God’s **law** in general. Alternate translation: “without any law from God” (2) he is **not** someone who is disobedient (**without the law**) towards **God**. Paul is distinguishing between people who do not have the **law** that Moses wrote down and people who disobey God. Alternate translation: “disobedient towards God” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 9 21 qtu7 figs-metaphor ἔννομος Χριστοῦ 1 outside the law Much like in [9:20](../09/20.md), Paul speaks about those who think that they need to obey **the law** as if they were physically **under the law**. By speaking as if **the law** were on top of these people, Paul emphasizes how **the law** controls their lives. If it would be helpful in your language, you could express **under the law** with a word or phrase that refers to the obligation to obey **the law of Christ**. Alternate translation: “keeping the law of Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 21 p13t figs-possession ἔννομος Χριστοῦ 1 outside the law Here Paul uses the possessive form to describe **the law** that **Christ** commanded. If it would be helpful in your language, you could express the idea behind this formwith a word or phrase that clearly states that **Christ** commanded this **law**. Alternate translation: “under Christ’s law” or “under the law that comes from Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 9 21 pksy translate-unknown κερδάνω 1 outside the law Just as in [9:19](../09/19.md), to **gain** someone means to help them to believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 22 zimr figs-metaphor τοῖς ἀσθενέσιν, ἀσθενής…τοὺς ἀσθενεῖς 1 outside the law Much like in [8:7–12](../08/07.md), **weak** identifies a person who easily feels guilty. A **weak** person thinks some things are wrong that are probably acceptable before God. If it would be helpful in your language, you could express **weak** with a comparable metaphor or express the idea plainly. Alternate translation: “To the sensitive … sensitive … the sensitive” or “To those who often condemn themselves … one who condemns himself … those who often condemn themselves” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 22 dd4r figs-nominaladj τοῖς ἀσθενέσιν…τοὺς ἀσθενεῖς 1 outside the law Paul is using the adjective **weak** 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: “To people who are weak … the people who are weak” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 9 22 zbip translate-unknown κερδήσω 1 outside the law Just as in [9:19](../09/19.md), to **gain** someone means to help that person believe in the Messiah. Translate this word the same way you did in [9:19](../09/19.md). Alternate translation: “I might convert” or “I might gain for Christ” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 22 wgy4 figs-idiom τοῖς πᾶσιν γέγονα πάντα 1 outside the law Here, to **become all things** means that Paul has lived in many different ways. If it would be helpful in your language, you could express the idea behind **I have become all things**more naturally in your language. Alternate translation: “I have lived in all ways with everyone” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 9 22 pkkx figs-hyperbole τοῖς πᾶσιν γέγονα πάντα 1 outside the law Here, **all things** and **everyone** are exaggerations that the Corinthians would have understood to mean that Paul has become many things to many people. Paul speaks in this way to emphasize that he is willing to **become** anything to anyone as long it leads to saving people. If it would be helpful in your language, you could qualify Paul’s claim and expression the emphasis in another way. Alternate translation: “I have become many things to many people” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 9 22 q4ai ἵνα πάντως…σώσω 1 outside the law Alternate translation: “so that, by using every means I have, I might save”
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1CO 9 22 ezm2 figs-metonymy πάντως…σώσω 1 outside the law Here Paul speaks of how he leads others to faith in Jesus as “saving” them. By this, he means that he himself is the means by which God will save **some**. If it would be helpful in your language, you could express how Paul says that he can **save some** with a word or phrase that refers to leading someone towards “salvation,” that is, helping them to believe in Jesus. Alternate translation: “God might by all means use me to save” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 9 23 tald grammar-connect-words-phrases δὲ 1 outside the law Here, **But** introduces a summary of what Paul has said in [9:19–22](../09/19.md). If it would be helpful in your language, you could express **But** with a word or phrase that introduces a summary or concluding statement. Alternate translation: “In the end,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 9 23 ewxy πάντα…ποιῶ 1 outside the law Alternate translation: “everything I do is”
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1CO 9 23 vklq translate-unknown συνκοινωνὸς αὐτοῦ 1 outside the law Here, **a partaker** is someone who participates in or shares in something with others. What Paul means is that he acts in the ways that he does with the purpose of participating in or sharing in the **gospel** and receiving what the **gospel** promises. If it would be helpful in your language, you could express **partaker** with a comparable word or phrase that indicates that Paul is a “participator” or “sharer” in the **gospel**. Alternate translation: “a sharer in it” or “a participator in it” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 23 f6es figs-abstractnouns συνκοινωνὸς αὐτοῦ γένωμαι 1 outside the law If your language does not use an abstract noun for the idea behind **partaker**, you can express the idea by using a verb such as “partake” or “share.” Alternate translation: “I might partake in it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 9 23 bruk figs-metonymy αὐτοῦ 1 outside the law Here, **it** refers back to **the gospel**, but Paul particularly has in mind the benefits or blessings that come from **the gospel**. If it would be helpful in your language, you could express **it** by clarifying that Paul is referring to the blessings of **the gospel**. Alternate translation: “of its blessings” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 9 24 urh5 figs-rquestion οὐκ οἴδατε, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? 1 Do you not know that in a race all the runners run the race, but that only one receives the prize? 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 it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “You certainly know that in a race all those who are running run, but only one receives the prize.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 9 24 mq1d figs-exmetaphor οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον? οὕτως τρέχετε, ἵνα καταλάβητε 1 run Here Paul begins using athletic metaphors, metaphors he will use throughout [9:24–27](../09/24.md). In this verse, he focuses on footraces. In his culture, only the runner who finished first would receive **the prize**. The **prize** might be one of many things, but often it was a “wreath” of leaves (see [9:25](../09/25.md)). Paul’s point is that the runner who wished to win had to work and train hard to be the best. Paul wants the Corinthians to approach their Christian lives with this mindset, the mindset of a successful athlete. Translate this verse in a way that clearly connects the Christian life to a footrace. Alternate translation: “only one runner receives the prize after a race? You should live your lives like a runner who focuses on receiving the prize” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 9 24 gb46 οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν 1 run Alternate translation: “in a race everyone runs”
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1CO 9 24 mh8z translate-unknown βραβεῖον 1 So run in such a way that you might obtain it Here, **prize** refers to what a runner would receive after winning the race. In Paul’s culture, this would often be a “wreath” of leaves ([9:25](../09/25.md)) and sometimes money. Use a word in your culture that refers generally to what an athlete receives after winning a contest. Alternate translation: “trophy” or “reward” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 25 l334 translate-unknown πᾶς…ὁ ἀγωνιζόμενος 1 a wreath that is perishable … one that is imperishable Here, **everyone competing in the games** refers generally to any athlete who participates in a competition, not just runners, as in the last verse. Use a word or phrase in your language that refers to athletes who compete in any sport or competition. Alternate translation: “every competitor in athletic competitions” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 25 mypo translate-unknown ἐγκρατεύεται 1 a wreath that is perishable … one that is imperishable Here Paul specifically has in mind the way an athlete only eats certain foods, trains their body in difficult ways, and behaves differently than most other people. All of this requires **self-control**. He implies at the end of the verse that **we** too must exercise **self-control**. If possible, use a word or phrase that refers to athletic training but that can be applied to the Christian life as well. Alternate translation: “disciplines themselves” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 9 25 rqey figs-ellipsis ἐκεῖνοι μὲν οὖν ἵνα 1 a wreath that is perishable … one that is imperishable Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from the first sentence in the verse. Since English needs these words, the ULT has supplied them in brackets. Alternate translation: “They therefore exercise self-control in order that” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 25 s0n2 figs-explicit φθαρτὸν στέφανον 1 a wreath that is perishable … one that is imperishable Here, the **wreath** refers to a crown made out of leaves gathered from a plant or a tree. This **wreath** was given to the athlete who won the contest as a symbol of their victory. Since the **wreath** was made out of leaves, it was **perishable**. If it would be helpful in your language, you could express the idea behind **perishable wreath**by using a word or phrase that refers to what a winning athlete receives while still emphasizing that this prize is **perishable**. Alternate translation: “a breakable medal” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 9 25 w421 figs-ellipsis ἡμεῖς…ἄφθαρτον 1 a wreath that is perishable … one that is imperishable Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “we do it in order that we might receive an imperishable one” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 9 25 bfe4 figs-metaphor ἄφθαρτον 1 a wreath that is perishable … one that is imperishable Here Paul speaks of a **wreath** that is **imperishable** that believers will **receive**. He speaks of what God will give to believers as a **wreath** in order to emphasize that Christians will receive something like the honor and glory that a successful athlete receives. Paul emphasizes that it will be better because it will be **imperishable**. If it would be helpful in your language, you could express the idea behind this figure of speechplainly or with an analogy. Alternate translation: “an imperishable reward that is like a wreath” or “an imperishable prize” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 26 k64n figs-exmetaphor ἐγὼ…οὕτως τρέχω, ὡς οὐκ ἀδήλως; οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων 1 I do not run without purpose or box by beating the air Here Paul uses two different athletic metaphors, the first from footraces and the second from boxing. Both metaphors emphasize how Paul remains focused on his goal. As a runner, he has a **purpose**, which is to reach the finish line as quickly as possible. As a boxer, he does not box **the air** but rather focuses on striking his opponent. If it would be helpful in your language, you could express these figures of speech by stating the ideas plainly or by using analogies. Alternate translation: “I focus on the goal, much like a runner focuses on the finish line and a boxer focuses on striking the opponent” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
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1CO 9 26 m7gf figs-infostructure οὕτως…ὡς οὐκ ἀδήλως; οὕτως…ὡς οὐκ ἀέρα δέρων 1 In both halves of this verse, Paul introduces how he “runs” or “fights” with the word **thus**, and then he explains more clearly how he “runs” or “fights.” If your readers would find this confusing, you could introduce how Paul “runs” or “fights” more naturally. Alternate translation: “not as without purpose … not as boxing the air” or “as one who is not without purpose … as one who is not boxing the air” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 9 26 muuc figs-litotes ὡς οὐκ ἀδήλως 1 Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “as with purpose” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 9 26 k69i figs-idiom ὡς οὐκ ἀέρα δέρων 1 Here Paul refers to a boxer who hits **the air** instead of the opponent. This kind of boxer does not succeed. If it would be helpful in your language, you could express **boxing the air** with a phrase that refers to a boxer who often misses his punches. Alternate translation: “not as missing my punches” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 9 27 pma2 figs-metaphor ὑπωπιάζω μου τὸ σῶμα 1 Here Paul uses words that continue the boxing metaphor from [9:26](../09/26.md). The clause **I subdue my body** could also be translated “I give my body a black eye.” Paul’s point is that he controls or rules over his **body**, just like boxers control or rule over any opponents that they have punched in the face. He does not mean that he physically hurts his body. Since this language would be misunderstood in English, the ULT has expressed the idea plainly. You could also express the idea plainly, or you could use a comparable metaphor. Alternate translation: “I rule my body” or “I take control of my body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 27 whfp figs-synecdoche μου τὸ σῶμα, καὶ δουλαγωγῶ 1 Here Paul uses **my body** to refer to himself as a whole. He does not mean that his nonphysical part “subdues” and “enslaves” his physical part. Rather, he means that he “subdues” and “enslaves” himself. If it would be helpful in your language, you could express the idea behind **my body**by using a natural way in your language to refer to oneself. Alternate translation: “myself and enslave myself” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 9 27 n001 figs-metaphor δουλαγωγῶ 1 Here Paul speaks as if he were “enslaving” his **body**. He speaks in this way to again emphasize that he controls and rules over himself. If it would be helpful in your language, you could express **enslave** with a comparable metaphor or express the idea plainly. Alternate translation: “control it” or “govern it” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 27 tyca grammar-connect-logic-contrast μή πως ἄλλοις κηρύξας 1 Here, **having preached to others** could identify: (1) a contrast with how he **might be disqualified**. Alternate translation: “lest, although I have preached to others” (2) what Paul has done before he **might be disqualified**. Alternate translation: “lest, after having preached to others” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 9 27 blb7 figs-metaphor αὐτὸς ἀδόκιμος γένωμαι 1 I myself may not be disqualified Here, **disqualified** continues the athletic imagery. An athlete who is **disqualified** is unable to win the competition and receive the prize. Paul speaks in this way to emphasize that he wants to be able to receive a reward from God. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I myself might not reach the goal” or “I myself might fail to please God” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 9 27 s3sd figs-activepassive αὐτὸς ἀδόκιμος γένωμαι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who could be **disqualified**, rather than focusing on the person doing the “disqualifying.” If you must state who would do the action, Paul implies that “God” would do it. Alternate translation: “God might disqualify even me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 9 27 uoic figs-rpronouns αὐτὸς…γένωμαι 1 Here, **myself** focuses attention on **I**. If **myself** would not draw attention to the Son in your language, you could express the attention or focus in another way. Alternate translation: “even I might be” or “I indeed might be” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
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1CO 10 intro abcd 0 # 1 Corinthians 10 General Notes<br><br>## Structure and Formatting<br><br>5. On food (8:1–11:1)<br> * Warning from Israelite history (10:1–12)<br> * Encouragement and command (10:13–14)<br> * The Lord’s Supper and food offered to idols (10:15–22)<br> * Both freedom and care for others (10:23–11:1)<br><br>## Special Concepts in this Chapter<br><br>### The Exodus and wilderness journey<br><br>In the first half of this chapter, Paul consistently refers to the narrative about how God rescued the Israelites from Egypt and led them through the wilderness so that they could take possession of the land he had promised to give them. He mentions multiple stories from this narrative. God led the Israelites by appearing as a pillar of cloud, and he made a path through the sea for them (see [Exodus 13:17–14:31](../exo/13/17.md)). God miraculously provided them with food while they were traveling through the desert (see [Exodus 16](../exo/16/01.md)), and he also provided water from a rock for them to drink (see [Exodus 17:1–7](../exo/17/01.md) and [Numbers 20:2–13](../num/20/02.md)). Despite this, the Israelites often grumbled against God and against their leaders, so God punished them by letting them die in the wilderness (see [Numbers 14:20–35](../num/14/20.md)). The Israelites also worshiped other gods (see [Exodus 32:1–6](../exo/32/01.md)) and committed sexual immorality (see [Numbers 25:1–9](../num/25/01.md)), so God again punished them. Other times when the Israelites complained about their leaders, God sent snakes (see [Numbers 21:5–6](../num/21/05.md)) or a plague ([Numbers 16:41–50](../num/16/41.md)) to kill them. Paul’s point here is that God acted to save the Israelites, but when they disobeyed or grumbled, God punished them. Paul wants the Corinthians to understand this as a warning to them as well. They should not be like the Israelites. (See: [[rc://en/tw/dict/bible/kt/promisedland]] and [[rc://en/tw/dict/bible/other/desert]])<br><br>### “Spiritual”<br><br>In [10:3–4](../10/03.md), Paul states that the Israelites ate “spiritual food” and drank “spiritual drink” from a “spiritual rock.” By “spiritual,” Paul could be referring to the action of God’s Spirit, who provided the food and drink from the rock. By using “spiritual,” Paul could also be identifying the “food,” “drink,” and “rock” as prefigurations or types of the Lord’s Supper, which he discusses later in the chapter. Or, he could simply want the reader to think of the Lord’s Supper without drawing any direct connection. Consider the theology of the group you are translating for to decide exactly how to express “spiritual” here. (See: [[rc://*/tw/dict/bible/kt/spirit]])<br><br>### The Lord’s Supper<br><br>In [10:16–17](../10/16.md), [21](../10/21.md), Paul refers to the Lord’s Supper. He describes the unity that comes with the Lord and with other believers when believers partake of the “cup” and the “table,” that is, the bread and the wine. He then argues that this unity means that participating in the Lord’s Supper is incompatible with participating in meals that unite one to idols, or rather, to the demons that the idols represent. In these verses, use words and phrases that fit with how your language talks about the Lord’s Supper.<br><br>### Things sacrificed to idols<br><br>In Paul’s culture, animals were often sacrificed to the gods. After the animal was slaughtered, the people who were participating in the worship would eat parts of the animal. Other times, some of the meat would be sold in the market, as Paul implies in [10:25](../10/25.md). For most people who were not wealthy, participating in worship with a sacrifice or buying sacrificed meat in the market were two of the few situations in which they could eat meat. Throughout this chapter, Paul continues to explain how the Corinthians should think about eating or not eating this meat. (See: [[rc://*/tw/dict/bible/kt/falsegod]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [10:16](../10/16.md), [18–19](../10/18.md), [22](../10/22.md), [29–30](../10/29.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>### “That rock was Christ”<br><br>In [10:4](../10/04.md), Paul states that the “rock” from which the Israelites received water “was Christ.” This metaphor can be interpreted in two major ways: (1) Paul could be saying that Christ was the one who made the rock provide the Israelites with water. (2) Paul could be saying that the rock provided water for the Israelites like Christ provides salvation for those who believe in him. (3) Paul could be saying that Christ was somehow present in or with the rock itself. Since Paul’s sentence allows for a number of interpretations, if possible you should also allow for a number of interpretations with your translation. Also, consider the theology of the group you are translating for to decide exactly how to express “that rock was Christ.”<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Quoting the Corinthians<br><br>In [10:23](../10/23.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]])<br><br>### Are [10:28–29a](../10/28.md) a parenthesis?<br><br>In [10:25–27](../10/25.md), Paul tells the Corinthians that they can eat any food from the marketplace or in someone’s home without asking about whether it was sacrificed to an idol. Everything belongs to God, so whether it was sacrificed or not does not matter. However, in [10:28–29a](../10/28.md), Paul gives an exception: if someone tells you directly that the food was sacrificed to an idol, you should not eat it for the sake of the person who told you. Immediately after, however, in [10:29b](../10/29.md), he asks a question that implies that one’s freedom should be constrained by some other person’s ideas about right and wrong. This does not seem to fit with the exception Paul has given in [10:28–29a](../10/28.md). Most likely, Paul means [10:28–29a](../10/28.md) to be understood as a side note, and [10:29b](../10/29.md) follows directly from [10:27](../10/27.md). In order to indicate this, the UST puts parentheses around [10:28–29a](../10/28.md). Consider using a natural way in your language to indicate a side note or a digression from the main argument.
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1CO 10 1 gce5 grammar-connect-logic-result γὰρ 1 passed through the sea Here, **For** introduces what Paul says about the Israelites in [10:1–5](../10/01.md). What Paul says in these verses explains what he said in the previous verse about how he and other believers should work hard not to be “disqualified” ([9:27](../09/27.md)). The Israelites whom God took out of Egypt were “disqualified,” and believers should work not to be like them. If it would be helpful in your language, you could express **For** with a word or phrase that introduces an example or support. Alternate translation: “Here is an example:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 1 navn figs-litotes οὐ θέλω…ὑμᾶς ἀγνοεῖν 1 our fathers Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to know” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 10 1 hhts figs-gendernotations ἀδελφοί…οἱ πατέρες 1 our fathers Although the words **brothers** and **fathers** are masculine, Paul is using them to refer to both men and women. If it would be helpful in your language, you could express **brothers** and **fathers** with nongendered words or refer to both genders. Alternate translation: “brothers and sisters … fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 10 1 mnri translate-kinship οἱ πατέρες ἡμῶν 1 our fathers Here, **our fathers** refers to the Israelites who were slaves in Egypt and whom God rescued. Not all the Corinthians were descended from these Israelites. However, Paul can still refer to the Israelites as their **fathers** because he believes that all Christians have been included in the family of Abraham, the ancestor of the Israelites. Preserve the family language in your translation. Alternate translation: “our forefathers” (See: [[rc://en/ta/man/translate/translate-kinship]])
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1CO 10 1 v4c6 figs-explicit πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον 1 passed through the sea In this verse, Paul refers to the story of when God brought the Israelites out of Egypt. For this story, see especially [Exodus 13:17–14:31](../exo/13/17.md). God appeared to the Israelites as a pillar of cloud and fire, and he led them and protected them with this pillar of cloud and fire. To get out of Egypt, God led them to a sea called the “Red Sea” or the “Sea of Reeds.” When the king of Egypt came to take the Israelites back to Egypt, God worked through Moses to divide the water of the sea and make a path for the Israelites to travel through. When the king of Egypt tried to follow them, God sent the water back, and the Egyptian army drowned. Paul draws special attention to the **cloud** and the **sea** because of what he will say in the next verse. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 1 n16b figs-go διὰ…διῆλθον 1 passed through the sea Here Paul is speaking about how God parted a sea and the Israelites **passed through** that sea without getting wet. Use a word or phrase that refers to going through an area to get to the other side. Alternate translation: “went through” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 10 2 q15x figs-activepassive πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο 1 All were baptized into Moses If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, Paul implies that “God” or an unknown person does it. Alternate translation: “they all experienced baptism into Moses” or “God baptized them all into Moses” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 2 f7cq figs-idiom πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο 1 All were baptized into Moses Here, **baptized into** identifies the person with whom one is united in baptism. If it would be helpful in your language, you could express **baptized into** by clarifying the idea by using language of union or relationship. Alternate translation: “they all were baptized so that they followed Moses” or “they all were baptized into relationship with Moses” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 10 2 d4ho figs-metaphor πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο 1 All were baptized into Moses Here Paul speaks as if the Israelites had been **baptized**, just like believers in Jesus are **baptized**. By this, he does not mean that the Israelites had a different savior, Moses. Rather, he wants to connect the Israelites and the Corinthians, and one way to do that is to connect their leaders (**Moses** and Jesus). If it would be helpful in your language, you could express the idea behind **baptized into Moses**by using an analogy or indicating that Paul is speaking figuratively. Since Paul’s point is to connect the ideas in this verse to “baptism into Jesus,” preserve the metaphor here. Alternate translation: “they all were baptized, so to speak, into Moses” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 10 2 isfd translate-names τὸν Μωϋσῆν 1 All were baptized into Moses **Moses** is the name of a man. He is the man whom God used to lead the Israelites out of Egypt. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 10 2 y72i figs-explicit ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ 1 in the cloud For the significance of the **cloud** and the **sea**, see the notes on the previous verse. God led the Israelites with the cloud, and he led them through the sea. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 3 la48 figs-explicit πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον 1 in the cloud In this verse, Paul refers to how God provided the Israelites with **spiritual food** while they were traveling through the desert. This food was called “manna.” For the story, see [Exodus 16](../exo/16/01.md). While Paul does not explicitly state this, it is clear that he is comparing the “manna” to the bread in the Lord’s Supper, just as he compared passing through the Red Sea with baptism in the last two verses. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 3 d4zh translate-unknown πνευματικὸν 1 in the cloud Here, **spiritual** could indicate: (1) that Paul is indicating that the **food** should be compared with the bread in the Lord’s Supper, which is also “spiritual.” Alternate translation: “divine” (2) that the **food** came from God in a supernatural way. Alternate translation: “supernatural” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 striking 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]])
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1CO 10 4 wina translate-unknown πνευματικὸν 1 drank the same spiritual drink … spiritual rock Here, **spiritual** could indicate: (1) 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” (2) that the **drink** came from God in a supernatural way. Alternate translation: “supernatural” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 4 op27 translate-unknown πνευματικῆς 1 drank the same spiritual drink … spiritual rock Here, **spiritual** could indicate: (1) that Paul is already hinting that the **rock** should be interpreted as more than a rock, as **Christ** (as he does at the end of the verse). Alternate translation: “a divine” (2) that God used the **rock** in a supernatural way. Alternate translation: “a supernatural” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 it would be helpful in your language, you could translate **following them** by including including a footnote explaining why Paul speaks in this way. (See: [[rc://en/ta/man/translate/figs-explicit]])
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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, including the Israelites. 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]])
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1CO 10 5 lh93 οὐκ…ηὐδόκησεν 1 not well pleased Alternate translation: “was displeased”
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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]])
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1CO 10 5 w673 figs-activepassive κατεστρώθησαν 1 their corpses were scattered about If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **scattered** rather than focusing on the person doing the “scattering.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God scattered them about” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 5 jxua figs-euphemism κατεστρώθησαν…ἐν 1 their corpses were scattered about Paul is referring to the deaths of many Israelites as “scattering about.” This is a polite way of referring to something unpleasant while still expressing the idea that they died in many different places. If it would be helpful in your language, you could express **they were scattered about** with a different polite way of referring to deaths or you could state it plainly. Alternate translation: “they passed away throughout” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 10 5 b96g figs-explicit κατεστρώθησαν…ἐν τῇ ἐρήμῳ 1 in the wilderness Here Paul speaks in general of how the Israelites left Egypt to go to the land that God had promised to give them. To get to that land, they traveled through **the wilderness**. However, the Israelites often disobeyed or grumbled against God, and so he **was not well pleased with most of them**. He punished them by letting most of them die **in the wilderness** and only allowing their children to enter the land that he had promised. See [Numbers 14:20–35](../num/14/20.md) for God’s announcement of judgment. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 6 dzkm writing-pronouns ταῦτα 1 in the wilderness Here, **these things** refers to what Paul has said about the Israelites in [10:1–5](../10/01.md). If it would be helpful in your language, you could translate **these things** to more clearly express what it refers to. Alternate translation: “what happened to them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 6 nr6j figs-idiom ἐγενήθησαν 1 in the wilderness Here Paul states that things that happened to the Israelites **became examples**. This means that what happened can be interpreted as **examples** or occurred as **examples**. If it would be helpful in your language, you could translate **became** to more clearly state that **these things** should be understood as **examples**. Alternate translation: “can be understood as” or “happened as” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 10 6 afxo μὴ εἶναι ἡμᾶς ἐπιθυμητὰς 1 in the wilderness Alternate translation: “we would not desire”
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1CO 10 6 eisd figs-ellipsis ἐπεθύμησαν 1 to play Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply them from earlier in the verse. Alternate translation: “desired evil things” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 7 lven writing-quotations ὥσπερ γέγραπται 1 to play In Paul’s culture, **even as it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Exodus 32:6](../exo/32/06.md). If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “for it can be read in Exodus” or “For in the book of Exodus we read” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 10 7 w1iv figs-activepassive γέγραπται 1 to play If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture or scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 7 ej16 figs-quotations γέγραπται, ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν 1 to play If your language does not use this form, you can translate the command as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the people sat down to eat and to drink and rose up to play” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 10 7 awhu figs-explicit ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν 1 to play This quotation comes from a story in which Moses has gone up on a mountain to meet with God. While he is gone, the Israelites make an idol and worship it. This quotation is how their worship is described. Paul chooses this verse because it refers specifically to food sacrificed to idols and to sexual immorality (**play**, see the next note), which are the topics he has discussed and will again discuss. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 7 ukp4 figs-euphemism παίζειν 1 to play Here, **play** is a polite way to refer to sexual behavior. If it would be helpful in your language, you could express **play** with a comparable polite term. Alternate translation: “to have sex” or “to make love” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 10 8 szje figs-abstractnouns πορνεύωμεν…ἐπόρνευσαν 1 In one day, twenty-three thousand people died If your language does not use an abstract noun for the idea behind **immorality**, you can express the idea by using an adjective such as “immoral.” Alternate translation: “should we commit what is sexually immoral … committed what is sexually immoral” or “should behave in sexually immoral ways … behaved in sexually immoral ways” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 8 jb3v figs-explicit τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες 1 In one day, twenty-three thousand people died Here Paul refers to a story found in [Numbers 25:1–9](../num/25/01.md). In this story, many Israelites began to worship a god named “Baal of Peor.” While worshiping this god, they also **committed sexual immorality**. God judged the Israelites by killing 23,000 of them. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 8 vlru grammar-connect-logic-result καὶ 1 In one day, twenty-three thousand people died Here, **and** introduces the result of the Israelites committing **sexual immorality**. If your language does not use **and** to introduce a result, you can use a word or phrase that is more natural. Alternate translation: “and as a result,” or “with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 8 vw5g translate-numbers εἴκοσι τρεῖς χιλιάδες 1 In one day, twenty-three thousand people died Here, **23,000** does not match the number that the Old Testament story includes, which is 24,000. Most likely, Paul is using a round number here. Consider using ways in your language to express a number, particularly a round number. Alternate translation: “about twenty-three thousand people” (See: [[rc://en/ta/man/translate/translate-numbers]])
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1CO 10 8 mc7x figs-euphemism ἔπεσαν 1 In one day, twenty-three thousand people died Paul is referring to the deaths of many Israelites as “falling.” This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **fell** with a different polite way of referring to deaths or you could state the idea plainly. Alternate translation: “they passed away” or “fell down dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 10 8 xqfc translate-numbers μιᾷ ἡμέρᾳ 1 In one day, twenty-three thousand people died Here, **one day** refers to one period of time in which the sun is visible in the sky. Use a word or phrase in your language that refers to this time period. Alternate translation: “in a single day” or “during one daytime” (See: [[rc://en/ta/man/translate/translate-numbers]])
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1CO 10 9 okm8 translate-textvariants τὸν Κύριον 1 were destroyed by snakes Many early manuscripts have **the Lord** here, but many other early manuscripts have “Christ.” Consider whether translations with which your readers might be familiar use “Christ” or **the Lord**. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 10 9 z4xf figs-explicit τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο 1 were destroyed by snakes Here Paul refers to a story found in [Numbers 21:5–6](../num/21/05.md). In this story, many Israelites “spoke against” or challenged their leaders and God himself. In response, God sent **snakes** that bit the Israelites, and many of the people died. If your readers are not familiar with this story, you could add a footnote that refers to or summarizes the story. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 9 rhyb grammar-connect-logic-result καὶ 1 were destroyed by snakes Here, **and** introduces the result of the Israelites “putting” **the Lord to the test**. If your language does not use **and** to introduce a result, you can use a word or phrase that is more natural. Alternate translation: “and as a result” or “with the result that they” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 9 l5h4 figs-activepassive ὑπὸ τῶν ὄφεων ἀπώλλυντο 1 were destroyed by snakes If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **destroyed** rather than focusing on who or what does the “destroying.” If you must state who did the action, Paul implies that “God” did it by using **the snakes**. Alternate translation: “God used snakes to destroy them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 10 tdsy figs-explicit τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer Here Paul refers to a story found in [Numbers 16:41–50](../num/16/41.md) and perhaps also a story found in [Numbers 14:1–38](../num/14/01.md). In both of these stories, Israelites “grumble” or complain about how their leaders and God himself are leading them. In response, God sends a plague or kills Israelites who **grumbled**. 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]]) Num 16:41–50
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1CO 10 10 cz1e grammar-connect-logic-result καὶ 1 were destroyed by the destroyer Here, **and** introduces the result of the Israelites “grumbling.” If your language does not use **and** to introduce a result, you can use a word or phrase that is more natural. Alternate translation: “and as a result” or “with the result that they” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 10 i3q3 figs-activepassive ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **destroyed** rather than focusing on who or what does the “destroying.” If you must state who did the action, Paul implies that “God” did it by using **the destroyer**. Alternate translation: “God used the destroyer to destroy them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 10 h02d translate-unknown τοῦ ὀλοθρευτοῦ 1 were destroyed by the destroyer Here, **destroyer** refers to an angelic messenger whom God sends to “destroy.” Sometimes, this angel is called “the Angel of Death.” The stories that Paul refers to do not explicitly mention **the destroyer**, but Paul understands **the destroyer** to be the one who acts out God’s judgment by bringing a plague and killing Israelites. If it would be helpful in your language, you could express **the destroyer** with a word or phrase that refers to a spiritual being that “destroys.” However, this spiritual being must be one whom God could send. Alternate translation: “the angel of death” or “a destroying angel” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 11 u1mp writing-pronouns ταῦτα 1 these things happened to them Here, **these things** refers back to what Paul has said about the Israelites in [10:7–10](../10/07.md). If it would be helpful in your language, you could translate **these things** to clarify what the phrase refers to. Alternate translation: “the events that I have mentioned” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 11 bxef translate-unknown τυπικῶς 1 these things happened to them Just as in [10:6](../10/06.md), **examples** here refers to how the stories about the Israelites function as **examples** or “illustrations” for the believers who hear or read those stories. If it would be helpful in your language, you could express **examples** with a comparable word or phrase and compare with how you translated “examples” in [10:6](../10/06.md). Alternate translation: “as patterns” or “as models” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 11 xlwp grammar-connect-words-phrases δὲ 2 these things happened to them Here, **but** introduces a further development. It does not contrast with the previous clause. If it would be helpful in your language, you could express the idea behind **but**with a word or phrase that introduces a further development. Alternate translation: “and” or “and then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 10 11 zavw figs-activepassive ἐγράφη 1 these things happened to them If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **written** rather than focusing on the person doing the “writing.” If you must state who does the action, Paul implies that “Moses” or “someone” did it. Alternate translation: “a person wrote them” or “Moses wrote them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 11 xotv figs-abstractnouns πρὸς νουθεσίαν ἡμῶν 1 these things happened to them If your language does not use an abstract noun for the idea behind **admonition**, you can express the idea by using a verb such as “admonish.” Alternate translation: “to admonish us” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “who live during the end of the ages” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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]])
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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” physically represent the spiritual state of the person. If it would be helpful in your language, you could express **stands** and **fall** with a comparable metaphor or express the idea plainly. 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]])
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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]])
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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 it would be helpful in your language, you could express **he** and **him** with nongendered 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]])
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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]])
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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 nonfigurative way. Alternate translation: “You have encountered no temptation” or “No temptation has tempted you” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 10 13 e4je figs-abstractnouns πειρασμὸς…οὐκ…σὺν τῷ πειρασμῷ 1 He will not let you be tempted beyond your ability If your language does not use an abstract noun for the idea behind **temptation**, you can express the idea by using a verb such as “tempt.” Alternate translation: “Nothing that is tempting … with what is tempting you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 13 r066 figs-idiom ἀνθρώπινος 1 He will not let you be tempted beyond your ability Something that **is common to humanity** is something that many humans experience, and it is not unique to one or two people. If it would be helpful in your language, you could express **what is common to humanity** with a comparable phrase or express the idea plainly. Alternate translation: “what is usual for humans” or “what other people experience” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 10 13 a72t figs-activepassive ὑμᾶς πειρασθῆναι 1 will not let you be tempted If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **tempted** rather than focusing on who or what does the “tempting.” If you must state who does the action, Paul implies that “someone” or “something” does it. Alternate translation: “someone to tempt you” or “anybody to tempt you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 13 idi9 figs-metaphor ὑπὲρ ὃ δύνασθε 1 will not let you be tempted Here Paul speaks as if a **temptation** could be **beyond** what the Corinthians **are able** to handle. By speaking as if the **temptation** is too far in distance, Paul emphasizes that a **temptation** that is **beyond** would be one that the Corinthians could not resist, just as they could not reach a place that is **beyond** them. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “above what you are able” or “so that you are not able” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 10 13 au0q figs-ellipsis δύνασθε 1 will not let you be tempted Here Paul omits what the Corinthians **are able** to do. If your language would state what they **are able** to do, you could include a word or phrase that would be used for “resisting” a temptation. Alternate translation: “you are able to withstand” or “you are able to endure” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 13 ek5d figs-metaphor τὴν ἔκβασιν 1 will not let you be tempted Here Paul speaks of a **temptation** as if it were a trap that had a **way of escape**. By speaking in this way, Paul tells the Corinthians that God always provides a way to deal with a **temptation**, just as if a trap always had a **way of escape**. If it would be helpful in your language, you could express **way of escape** with a comparable metaphor or express the idea plainly. Alternate translation: “the way out” or “the way to withstand it” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 10 13 er9d grammar-connect-logic-goal τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν 1 will not let you be tempted Here, **so that you will be able to endure it** could: (1) state the result of God giving **the way of escape**. Alternate translation: “the way of escape, with the result that you will be able to endure it” (2) define **the way of escape**. Alternate translation: “the way of escape, which is being able to endure it” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
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1CO 10 14 dab4 figs-activepassive ἀγαπητοί μου 1 Connecting Statement: If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **beloved** rather than focusing on the person doing the “loving.” If you must state who does the action, Paul implies that he himself loves them. Alternate translation: “people whom I love” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 14 n5tb figs-metaphor φεύγετε ἀπὸ 1 flee away from idolatry Just as in [6:18](../06/18.md), here Paul wants the Corinthians to avoid **idolatry** as urgently as if it were an enemy or danger that they might **flee from**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “carefully stay away from” or “fight against” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 10 14 ly4k figs-abstractnouns τῆς εἰδωλολατρίας 1 flee away from idolatry If your language does not use an abstract noun for the idea behind **idolatry**, you can express the idea by using a phrase such as “worshiping other gods” or “serving idols.” Alternate translation: “serving idols” or “worshiping idols” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 15 ed82 grammar-connect-condition-fact ὡς φρονίμοις 1 flee away from idolatry Paul here uses **as**, but he means that he thinks he really is speaking to **sensible people**. If your language does not use **as** if what it introduces is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can express the idea by identifying the Corinthians as **sensible people**. Alternate translation: “to you like this because you are sensible people” Corinthians as **sensible people**. Alternate translation: “to you like this because you are sensible people” or “like someone who is talking to reasonable people” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 10 15 mnb2 writing-pronouns ὅ φημι 1 flee away from idolatry Here, **what I say** refers to what Paul is about to say in the next verses (especially [10:16–22](../10/16.md)). If it would be helpful in your language, you could express **what I say** with a form that naturally refers to the next sentences. Alternate translation: “what I will say” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 16 gi4s figs-possession τὸ ποτήριον τῆς εὐλογίας 1 The cup of blessing Here Paul uses the possessive form to describe a **cup** that is characterized by **blessing**. This phrase identifies a specific **cup**, here, the **cup** used in the Lord’s Supper. If your language does not use the possessive form to express that idea, you can identify the **cup** as the one used in the Lord’s Supper. Alternate translation: “The cup in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 10 16 tavb figs-metonymy τὸ ποτήριον 1 The cup of blessing 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 it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in the **cup**. Alternate translation: “The drink” or “The wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 10 16 tv8e figs-abstractnouns τῆς εὐλογίας 1 that we bless If your language does not use an abstract noun for the idea behind **blessing**, you can express the idea by using a verb such as “bless.” Alternate translation: “that blesses and” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 16 y5uv figs-rquestion εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ Χριστοῦ? 1 is it not a sharing in the blood of Christ? 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 is.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “we bless is certainly a sharing of the blood of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 16 yek5 figs-possession κοινωνία…τοῦ αἵματος τοῦ Χριστοῦ…κοινωνία τοῦ σώματος τοῦ Χριστοῦ 1 is it not a sharing in the blood of Christ? Here Paul uses the possessive form to describe **a sharing** that “shares in” the **blood** and **body** of Christ. This could refer primarily to: (1) communion in or union with Christ himself. Alternate translation: “communion with the blood of Christ … communion with the body of Christ” (2) being joined together with other believers, which comes from sharing in the **blood** and **body** of Christ. Alternate translation: “sharing in fellowship based on the blood of Christ … sharing in fellowship based on the body of Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 10 16 ngf6 figs-rquestion κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν? 1 The bread that we break, is it not a sharing in the body of Christ? 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 is.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “we break is certainly a sharing of the body of Christ.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 16 g8ad translate-unknown κλῶμεν 1 The bread that we break, is it not a sharing in the body of Christ? Here, to **break** bread refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. By using **we break**, Paul is referring to many people together eating **bread**. If it would be helpful in your language, you could express **we break** with a word or phrase in your language that refers to how people eat **bread** while still emphasizing that many people eat the **bread**. Alternate translation: “we eat together” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 17 gfur figs-infostructure ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν; οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν 1 loaf of bread Here Paul presents his argument by stating a premise, a conclusion, and then another premise. If your language would naturally state both premises before the conclusion, you could rearrange these clauses. Alternate translation: “Because there is one bread, and we all partake from the one bread, we who are many are one body” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 10 17 g954 translate-unknown εἷς ἄρτος…τοῦ ἑνὸς ἄρτου 1 loaf of bread Here Paul speaks of **one bread** because he has in mind one “loaf” of **bread** from which **we** would eat pieces. If it would be helpful in your language, you could express **one bread** with a word or phrase that refers to one loaf of **bread**. Alternate translation: “there is one loaf … the one loaf” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 17 vvt7 figs-metaphor ἓν σῶμα οἱ πολλοί ἐσμεν 1 loaf of bread Here Paul is speaking as if those who **partake from the one bread** together share **one body**. He speaks in this way to emphasize the unity that these people have when they eat the **one bread**, which is as close as if they had only one body. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “we who are many share all things together” or “we who are many are united together” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 10 18 f97w figs-idiom τὸν Ἰσραὴλ κατὰ σάρκα 1 Are not those who eat the sacrifices participants in the altar? Here, **according to the flesh** identifies **Israel** as a reference to the people who are physically descended from Abraham and part of the nation of **Israel**. If it would be helpful in your language, you could express **according to the flesh** with a word or phrase that refers to physical descent or genealogy. Alternate translation: “ethnic Israel” or “Israel by physical descent” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 10 18 q9ng figs-rquestion οὐχὶ οἱ ἐσθίοντες τὰς θυσίας, κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν? 1 Are not those who eat the sacrifices participants in the altar? 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, they are.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. Alternate translation: “those who are eating the sacrifices are certainly partakers of the altar.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 18 w3qn figs-explicit οἱ ἐσθίοντες τὰς θυσίας 1 Are not those who eat the sacrifices participants in the altar? Here Paul refers to how the priests would offer some of a sacrifice to God, while the person who gave the sacrifice and others with that person would eat the rest. In this way, the person who gave the sacrifice shared the food with God and with others. If it would be helpful in your language, you could express **who are eating the sacrifices** by clarifying what Paul has in mind in the text or in a footnote. Alternate translation: “those who eat the rest of the sacrifices after the priest has offered the best parts to God” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 18 wz2h figs-possession κοινωνοὶ τοῦ θυσιαστηρίου 1 Are not those who eat the sacrifices participants in the altar? Here Paul uses the possessive form to describe **partakers** who “partake in” **the altar**. This could refer primarily to: (1) “partaking” in or coming into union with **the altar** and what it represents. Alternate translation: “partaking in the altar” (2) being joined together with other Israelites, which comes from “partaking” in **the altar**. Alternate translation: “partaking in fellowship based on the altar” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 10 18 cxzh figs-synecdoche τοῦ θυσιαστηρίου 1 Are not those who eat the sacrifices participants in the altar? Here Paul uses **altar** as a way to refer to the altar itself and what the priests did at the altar, including sacrificing animals to God. If it would be helpful in your language, you could express **altar** by clarifying that Paul has in mind what happens at **the altar**. Alternate translation: “of the worship of God at the altar” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 10 19 ix5q figs-rquestion τί οὖν φημι? ὅτι 1 What am I saying then? 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 introduces a clarifying statement from Paul. If it would be helpful in your language, you could express the idea behind this questionwith a statement that introduces a clarification. Alternate translation: “Here is what I want to clarify: is it true that” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 19 b9ct writing-pronouns τί οὖν φημι 1 What am I saying then? Here Paul is referring to what he has said in his argument about idols and things sacrificed to them. If it would be helpful in your language, you could express that Paul is referring to what he has said so far by stating that more clearly. Alternate translation: “What does what I have argued imply, then” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 19 j8dj translate-unknown εἰδωλόθυτόν 1 Or that food sacrificed to an idol is anything? Just as in [8:1](../08/01.md), here Paul speaks about animals that are slaughtered, offered to a god, and then eaten. For many people in Paul’s culture, this was the only meat that was available for them to eat. In many cases, people would eat this meat at a god’s temple or shrine. However, sometimes the meat could be sold to people who would then eat it in their homes. In the next verses, Paul will speak about whether and how Christians should eat or not eat this meat. If your language has a specific word or phrase for meat from an animal that has been offered to a god, you could use it here. If your language does not have such a word, you can use a descriptive phrase. Alternate translation: “meat from animals sacrificed to idols” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 19 lxm3 figs-activepassive εἰδωλόθυτόν 1 Or that food sacrificed to an idol is anything? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “food that people have sacrificed to idols” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 19 l9t4 figs-rquestion οὖν…ὅτι εἰδωλόθυτόν τὶ ἐστιν, ἢ ὅτι εἴδωλόν τὶ 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 “no, they are not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “then? Food sacrificed to idols is nothing, and an idol is nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 19 tmkb τὶ ἐστιν -1 Here, **is anything** could ask about: (1) whether **food sacrificed idols** and **an idol** are significant or important. Alternate translation: “is significant … is significant” (2) whether **food sacrificed to idols** and **an idol** are real or not. Alternate translation: “is real … is real”
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1CO 10 20 skct figs-ellipsis ἀλλ’ ὅτι 1 Here Paul omits some words that may be required in your language to make a full sentence. If your language needs these words, you could supply some from the previous verse ([10:19](../10/19.md)). Alternate translation: “Rather, I am saying that” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 20 hvi0 figs-infostructure ὅτι ἃ θύουσιν τὰ ἔθνη…θύουσιν 1 Here Paul states the object before the verb. If your language would always put the object after the verb, you could rearrange this clause. Alternate translation: “that the Gentiles sacrifice what they sacrifice” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 10 20 snhh grammar-connect-words-phrases δὲ 1 Here, **But** introduces a development in the argument. It does not introduce a strong contrast. If it would be helpful in your language, you could express **But** with a word or phrase that introduces the next step in an argument. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 10 20 w8ep figs-possession κοινωνοὺς τῶν δαιμονίων 1 Here Paul uses the possessive form to describe **partakers** who “partake in” **the demons**. This could refer primarily to: (1) “partaking” in or joining in union with **the demons**. Alternate translation: “partaking in the demons” (2) being joined together with nonbelievers, which comes from “partaking” in **the demons**. Alternate translation: “partaking in fellowship based on the demons” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 10 21 vgx5 figs-hyperbole οὐ δύνασθε…πίνειν…οὐ δύνασθε τραπέζης…μετέχειν 1 You cannot drink the cup of the Lord and the cup of demons Here Paul states that they **are not able** to do both of these things even though he knows that they can physically do both of these things. The Corinthians would have understood him to mean that it is shocking and unthinkable to do both of these things. If it would be helpful in your language, you could express the idea behind **You are not able**with a strong command or a statement of how bad doing both these things would be. Alternate translation: “You should never drink … You should never partake of the table” or “It is very wrong to drink … It is very wrong to partake of the table” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 10 21 dy2g figs-metonymy ποτήριον -1 You cannot drink the cup of the Lord and the cup of demons 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 it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in **the cup**. Alternate translation: “the drink … the drink” or “the wine in the cup … the wine in the cup” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 10 21 mxni figs-possession ποτήριον Κυρίου…ποτήριον δαιμονίων…τραπέζης Κυρίου…τραπέζης δαιμονίων. 1 You cannot drink the cup of the Lord and the cup of demons Here Paul uses the possessive form to describe “cups” and “tables” that are associated with **the Lord** or with **demons**. The **cup** and the **table** would be used in ceremonies or worship connected to either **the Lord** or the **demons**. If your language does not use the possessive form to express that idea, you can state it in another way. Alternate translation: “the cup used to worship the Lord … the cup used to worship demons … of the table used to worship the Lord … of the table used to worship demons” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 10 21 qwk7 figs-metonymy τραπέζης -1 You cannot partake of the table of the Lord and the table of demons Here the Corinthians would have understood **table** to refer to the food on **the table**. If it would be helpful in your language, you could express **table** by more explicitly referring to what would be on **the table**. Alternate translation: “of the bread … of the bread” or “of the food on the table … of the food on the table” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 10 22 nxv9 grammar-connect-words-phrases ἢ παραζηλοῦμεν τὸν Κύριον 1 Or do we provoke the Lord to jealousy? The word **Or** introduces an alternate to what Paul speaks about in [10:21](../10/21.md). If they do indeed participate in meals connected to the Lord and also meals connected to demons, they will **provoke the Lord to jealousy**. If it would be helpful in your language, you could express **Or** with a word or phrase that signifies a contrast or gives an alternative. Alternate translation: “If we do both of these things, do we not provoke the Lord to jealousy” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 10 22 l8ik figs-rquestion ἢ παραζηλοῦμεν τὸν Κύριον? 1 Or do we provoke the Lord to jealousy? 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, we should not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong command. Alternate translation: “Do not provoke the Lord to jealousy.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 22 h9fh figs-abstractnouns παραζηλοῦμεν τὸν Κύριον 1 provoke If your language does not use an abstract noun for the idea behind **jealousy**, you can express the idea by using an adjective such as “jealous.” Alternate translation: “do we provoke the Lord to be jealous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 22 zv17 figs-rquestion μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν? 1 We are not stronger than him, are we? 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, we are not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “We are certainly not stronger than him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 23 z31s figs-doublet πάντα ἔξεστιν, ἀλλ’ οὐ πάντα συμφέρει. πάντα ἔξεστιν, ἀλλ’ οὐ πάντα οἰκοδομεῖ. 1 Everything is lawful Here, just as in [6:12](../06/12.md), Paul repeats **All things {are} lawful for me** to make two separate comments on the statement. By repeating **All things {are} lawful for me**, Paul emphasizes his qualifications or objections to this statement. If your language does not use repetition in this way, you can state **All things {are} lawful for me** once and include both comments after that. Alternate translation: ““All things are lawful for me,’ but not all things are beneficial, and not all things build up” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 10 23 tu2m writing-quotations πάντα ἔξεστιν, ἀλλ’ -1 Everything is lawful In this verse, just as in [6:12](../06/12.md), Paul twice quotes what some people in the Corinthian church are saying. By using quotation marks, the ULT indicates that these claims are quotations. If it would be helpful in your language, you could express **All things {are} lawful for me** and think that Paul is claiming this by clarifying that some of the Corinthians are saying this, and Paul is saying the words that occur after **but**. Alternate translation: “You say, ‘All things are lawful for me,’ but I respond that … You say, ‘All things are lawful for me,’ but I respond that” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 10 23 jm4k οὐ πάντα -1 not everything is beneficial Alternate translation: “only some things … only some things”
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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]])
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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 it would be helpful in your language, you could express the idea behind this figure of speechplainly 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]])
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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]])
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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 it would be helpful in your language, you could express the idea behind **his**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]])
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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 for **the other person**. If your language does not use the possessive form to express that idea, you can 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]])
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1CO 10 24 pn70 figs-ellipsis ἀλλὰ τὸ τοῦ ἑτέρου 1 not everything builds people up This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the verse. Alternate translation: “but let each person seek the good of the other person” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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 it would be helpful in your language, you could express **the other person** with 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]])
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1CO 10 25 djh4 figs-explicit ἐν μακέλλῳ 1 not everything builds people up Here, **the market** is the public place where meat and other foods were **sold**. At least sometimes, meat that came from sacrifices to idols would be sold in this **market**. If it would be helpful in your language, you could include a footnote to explain the context and say why Paul is speaking about **the market**. (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 25 m6w7 figs-activepassive πωλούμενον 1 not everything builds people up If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sold** rather than focusing on the person doing the “selling.” If you must state who does the action, Paul implies that “butchers” or “sellers” do it. Alternate translation: “butchers sell” or “people sell” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 25 b93i figs-ellipsis ἀνακρίνοντες 1 not everything builds people up Here Paul does not state what they are **asking** about, since the Corinthians would have understood him without these words. He implies that they would be **asking** about whether the food has been involved in idol worship or not. If it would be helpful in your language, you could translate **asking** to provide an object for **asking**, or you could explicitly state what Paul implies. Alternate translation: “asking about its origin” or “asking about whether someone has offered it to an idol” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 25 cnu1 grammar-connect-logic-result ἀνακρίνοντες διὰ τὴν συνείδησιν 1 not everything builds people up Here, **for the sake of conscience** could give the reason for: (1) the **asking**. In this case, Paul is saying that the **asking** is **for the sake of conscience**, but they should not be worried about **conscience** in this case. Alternate translation: “asking on account of the conscience” (2) why they can **Eat everything** **without asking**. In this case, Paul is saying that they should eat **without asking** because if they did ask, their **conscience** might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 25 crww writing-pronouns τὴν συνείδησιν 1 not everything builds people up Here, **the conscience** identifies the **conscience** of the people who are buying the food **in the market**. If it would be helpful in your language, you could express the idea behind **the conscience**with a form that more clearly identifies the **conscience** as belonging to the people who buy the food. Alternate translation: “your consciences” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 26 c1al writing-quotations γὰρ 1 not everything builds people up In Paul’s culture, **For** a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see [Psalm 24:1](../psa/24/01.md)). If it would be helpful in your language, 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 it says in the book of Psalms,” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 10 26 l89d figs-quotations τοῦ Κυρίου γὰρ ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς 1 not everything builds people up 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: “For it says that the earth is the Lord’s, and the fullness of it” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 10 26 yi79 figs-infostructure τοῦ Κυρίου…ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς 1 not everything builds people up Here, the passage that Paul quotes includes a second thing that is **the Lord’s** after the **earth**. In the author’s culture, this was good poetic style. If it would be helpful in your language, you could put **the earth** and **the fullness of it** together. Alternate translation: “the earth and the fullness of it are the Lord’s” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 10 26 c5tk figs-ellipsis καὶ τὸ πλήρωμα αὐτῆς 1 not everything builds people up 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: “and the fullness of it is also the Lord’s” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 26 ib5g translate-unknown τὸ πλήρωμα αὐτῆς 1 not everything builds people up Here, **fullness** refers to everything that is connected with **the earth**, including people, animals, natural resources, and anything else that goes with **the earth**. Use a natural way to refer to everything connected with **the earth** in your language. Alternate translation: “everything in it” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 10 27 nbjw grammar-connect-condition-hypothetical εἴ 1 you without asking questions of conscience Here Paul uses **If** to introduce a true possibility. He means that an unbeliever might **invite you** and **you** might **want to go**, or this might not happen. He specifies the result for **if** the unbeliever does **invite you** and **if** **you** do **want to go**. If it would be helpful in your language, you could express this form by stating 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]])
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1CO 10 27 i2f5 figs-explicit καλεῖ ὑμᾶς 1 you without asking questions of conscience Here Paul implies that the unbeliever “invites them” to eat at the unbeliever’s house. If it would be helpful in your language, you could express **invite you** by itself by clarifying what the invitation is for. Alternate translation: “invite you to eat at their home” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 27 krcv figs-idiom τὸ παρατιθέμενον ὑμῖν 1 you without asking questions of conscience Here, **that is set before you** refers physically to a waiter or servant “setting” food on the table in front of the person eating. If it would be helpful in your language, you could express this way of speaking about the food that one is served with a comparable phrase. Alternate translation: “that is on the table” or “that they offer to you” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 10 27 l2k8 figs-activepassive τὸ παρατιθέμενον 1 you without asking questions of conscience If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **set** rather than focusing on the person doing the “setting.” If you must state who does the action, Paul implies that one of the “unbelievers” does it. Alternate translation: “that the unbeliever sets before” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 27 g31y figs-ellipsis ἀνακρίνοντες 1 you without asking questions of conscience Just as in [10:25](../10/25.md), here Paul does not state what they are **asking questions** about, since the Corinthians would have understood him without these words. He implies that they would be **asking questions** about whether the food has been involved in idol worship or not. If it would be helpful in your language, you could translate **asking questions** to provide an object for **asking questions** or to explicitly state what Paul implies. Alternate translation: “asking questions about its origin” or “asking questions about whether someone has offered it to an idol” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 27 xnej grammar-connect-logic-result ἀνακρίνοντες διὰ τὴν συνείδησιν 1 you without asking questions of conscience Just as in [10:25](../10/25.md), **for the sake of conscience** could give the reason for: (1) **asking questions**. In this case, Paul is saying that **asking questions** is **for the sake of the conscience**, but they should not be worried about **the conscience** in this case. Alternate translation: “asking questions on account of the conscience” (2) why they can **Eat everything** **without asking**. In this case, Paul is saying that they should eat **without asking** because if they did ask, their **conscience** might condemn them. Alternate translation: “asking. Do this for the sake of the conscience” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 27 pqsl writing-pronouns τὴν συνείδησιν 1 you without asking questions of conscience Here,**the conscience** identifies **the conscience** of each of the people who are eating with **unbelievers**. If it would be helpful in your language, you could express the idea behind **the conscience**with a form that more clearly identifies **the conscience** as belonging to the person who is eating with **unbelievers**. Alternate translation: “your consciences” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 28 vmvt grammar-connect-condition-hypothetical ἐὰν 1 But if someone says to you … do not eat … who informed you Here Paul uses **if** to introduce a true possibility. He means that **someone** might tell **you** that the food is **offered in sacrifice**, or **someone** might not. He specifies the result for if the **someone** does tell **you**. If it would be helpful in your language, you could express this form by stating 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]])
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1CO 10 28 q3zt figs-quotations ὑμῖν εἴπῃ, τοῦτο ἱερόθυτόν ἐστιν 1 But if someone says to you … do not eat … who informed you If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “says to you that the food was offered in sacrifice” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 10 28 mj66 figs-activepassive τοῦτο ἱερόθυτόν ἐστιν 1 But if someone says to you … do not eat … who informed you If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **sacrificed** rather than focusing on the person doing the “sacrificing.” If you must state who does the action, Paul implies that “someone” does it. Alternate translation: “Someone offered this in sacrifice” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 28 ow9p figs-abstractnouns τοῦτο ἱερόθυτόν ἐστιν 1 But if someone says to you … do not eat … who informed you If your language does not use an abstract noun for the idea behind **sacrifice**, you can express the idea by using a verb such as “sacrifice.” Alternate translation: “This is sacrificed” or “This is offered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 28 htgx figs-explicit ἱερόθυτόν 1 But if someone says to you … do not eat … who informed you Here, **offered in sacrifice** implies that the food was **offered** to an idol. If it would be helpful in your language, you could express the idea behind this implication explicitly. Alternate translation: “offered in sacrifice to an idol” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 10 28 qi77 τὸν μηνύσαντα 1 says to you … do not eat … informed you Alternate translation: “who told you about it”
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1CO 10 28 qr1c figs-extrainfo τὴν συνείδησιν 1 says to you … do not eat … informed you Here it is unclear whose **conscience** Paul is speaking about. If possible, preserve the ambiguity, because Paul will explain whose **conscience** he has in mind in the next verse. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 10 28 f8mv translate-textvariants συνείδησιν 1 says to you … do not eat … informed you After **conscience**, some manuscripts include “For ‘the earth {is} the Lord’s, and the fullness of it.’” This seems to be an accidental repetition of [10:26](../10/26.md). If possible, do not include this addition. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 10 29 v1d9 συνείδησιν δὲ λέγω, οὐχὶ 1 the conscience of the other man, I mean, and not yours Alternate translation: “now the conscience I am talking about is not”
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1CO 10 29 s1wk figs-ellipsis συνείδησιν…λέγω, οὐχὶ 1 and not yours Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “I mean.” Alternate translation: “when I say the conscience, I mean not” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 10 29 d0p8 writing-pronouns τοῦ ἑτέρου 1 and not yours Here, **the other person** is the one who spoke about how the food was “offered in sacrifice” in [10:28](../10/28.md). If it would be helpful in your language, you could express who **the other person** is by clarifying to whom it refers. Alternate translation: “of the person who informed you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 10 29 k8xr grammar-connect-words-phrases γὰρ 1 For why … conscience? Here, **for** introduces further support for the point that Paul was making in [10:25–27](../10/25.md) about how “conscience” is not significant for eating food at someone’s house. This means that [10:28–29a](../10/28.md) interrupt the argument. For ways to mark this in your translation, see the chapter introduction. If it would be helpful in your language, you could add some words that clarify that Paul is returning to an earlier argument in verse 27. Alternate translation: “In most cases, though,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 10 29 dr73 figs-123person ἡ ἐλευθερία μου 1 For why … conscience? Here Paul begins speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “my freedom, for example,” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 10 29 d4q1 figs-rquestion ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως? 1 why should my freedom be judged by another’s conscience? 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 should not be.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “my freedom is certainly not judged by another’s conscience.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 29 ksog figs-activepassive ἵνα τί…ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως 1 why should my freedom be judged by another’s conscience? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **my freedom** that is **judged** rather than focusing on **another’s conscience**, which does the “judging.” Alternate translation: “why does another’s conscience judge my freedom” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 29 kbj4 figs-abstractnouns ἡ ἐλευθερία μου 1 why should my freedom be judged by another’s conscience? If your language does not use an abstract noun for the idea behind **freedom**, you can express the idea by using a relative clause with an adjective such as “free.” Alternate translation: “what I am free to do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 30 x2v5 grammar-connect-condition-hypothetical εἰ 1 If I partake Here Paul uses **If** to introduce a true possibility. He means that someone might **partake with gratitude**, or someone might not. He specifies the result for if the person does **partake with gratitude**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or “given that.” Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 10 30 b7n9 figs-123person ἐγὼ…βλασφημοῦμαι…ἐγὼ 1 If I partake Here Paul continues speaking in the first person in order to present himself as an example. What he says in [10:33](../10/33.md) confirms that this is why he uses the first person. If it would be helpful in your language, you could express the first person here by clarifying that Paul is using himself as an example. Alternate translation: “I, for example, … am I insulted … I” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 10 30 n89t figs-abstractnouns χάριτι 1 with gratitude If your language does not use an abstract noun for the idea behind **gratitude**, you can express the idea by using an adverb such as “gratefully” or an adjective such as “grateful.” Alternate translation: “gratefully” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 10 30 dv5f figs-rquestion τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ? 1 If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks? 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 “you should not be.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I must not be insulted for that which I give thanks.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 10 30 bafd figs-activepassive βλασφημοῦμαι 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 the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who is **insulted**, rather than focusing on the person doing the “insulting.” If you must state who does the action, Paul implies that some other person does it. Alternate translation: “do they insult me” or “does someone insult me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 10 31 ub3g grammar-connect-logic-result οὖν 1 If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks? Here, **Therefore** introduces the conclusion of what Paul has argued in [8:1–10:30](../08/01.md). If you have a way to introduce the conclusion to an entire section, you could use it here. Alternate translation: “In conclusion” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 10 31 pxzd grammar-connect-condition-fact εἴτε…ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε 1 If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks? Paul is speaking as if “eating,” “drinking,” and “doing” things were hypothetical possibilities, but he means that the Corinthians will do these things. If your language does not state something as a possibility 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: “when you eat or drink, or when you do anything” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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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 can express the idea by using a verb such as “glorify.” Alternate translation: “to glorify God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 can 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]])
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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 it would be helpful in your language, you could express these three groups and think that Paul is leaving some people out by clarifying 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]])
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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 can 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]])
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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 can 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]])
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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]])
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1CO 10 33 qsg4 figs-activepassive σωθῶσιν 1 the many If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on 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 might save them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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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](../11/02.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](../11/02.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 of 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 it. 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 verses, 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 to whom one brings honor. 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 nonfigurative 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](../11/24.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 nonfigurative way. If you must express them in another way, see the notes on [11:24–25](../11/24.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.
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1CO 11 1 h5fg μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ 1 Connecting Statement: Alternate translation: “Imitate me, just as I also imitate Christ”
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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 it would be helpful in your language, you could express **Now** with 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]])
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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 it would be helpful in your language, you could express **me** by clarifying exactly what about **me** Paul has in mind. Alternate translation: “my doctrine and behavior” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 11 2 qsk9 figs-idiom πάντα 1 you remember me in everything Here, **all things** refers to anything the Corinthians might do. If it would be helpful in your language, you could express **in all things** with 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]])
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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 it would be helpful in your language, you could express **hold firmly** with a comparable metaphor or express the idea plainly. Alternate translation: “you keep the traditions” or “you follow the traditions” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 can 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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I instructed you” or “I told them to you” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 3 k5um grammar-connect-words-phrases δὲ 1 Now I want Here, **Now** could introduce: (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]])
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1CO 11 3 hbt7 figs-metaphor παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ Χριστοῦ ὁ Θεός 1 is the head Here Paul speaks as if someone could be **the head** of someone else. This is an important metaphor that Paul uses in many places, and it might contain elements of both of the possibilities in this note, so preserve the metaphor if possible. This figure of speech could refer to how the head: (1) functions as the source of life and existence for the body. The person who is identified as **the head** would function as the source of life and existence for the other person, and the other person is connected to the **head**. Alternate translation: “Christ is the source of every man, and the man is the source of a woman, and God is the source of Christ” (2) functions as the leader or director of the body. The person who is identified as **the head** would function as the authority over or leader of the other person. Alternate translation: “Christ has authority over every man, and the man has authority over a woman, and God has authority over Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 3 wfaa figs-gendernotations παντὸς ἀνδρὸς 1 is the head Here, **every man** could refer to: (1) male people. Paul is not saying that Christ is not **the head** of female people, but he is claiming that he is **the head** of male people. Alternate translation: “of every male person” (2) people in general, even though the word is masculine. Alternate translation: “of every person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 11 3 en95 figs-explicit γυναικὸς ὁ ἀνήρ 1 a man is the head of a woman Here, **man** and **woman** could refer to: (1) a **man** and **woman** who are married to each other. Alternate translation: “the husband is … of his wife” (2) any people who are male and female. Alternate translation: “the male person is … of a female person” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 3 scbp figs-genericnoun κεφαλὴ…γυναικὸς ὁ ἀνήρ 2 a man is the head of a woman Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “each man is the head of his woman” or “each man is the head of each woman” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 11 4 evt9 grammar-connect-time-simultaneous κατὰ κεφαλῆς ἔχων 1 having something on his head Here, **having something on his head** happens at the same time as **praying or prophesying**. If it would be helpful in your language, you could express the relationship between these events with a word or phrase that indicates that the events happen at the same time. Alternate translation: “while he has something on his head” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 11 4 uuv2 figs-explicit κατὰ κεφαλῆς ἔχων 1 having something on his head Here, **something on his head** refers to 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: “having a covering on his head” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 4 g11x translate-unknown καταισχύνει 1 having something on his head Here, **dishonors** is a word that refers to shaming someone else or causing them to lose honor. Use a word or phrase in your language that refers to this idea. Alternate translation: “shames” or “takes honor away from” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 4 lit3 figs-metaphor τὴν κεφαλὴν αὐτοῦ 1 dishonors his head Here, **his head** could refer to: (1) how [11:3](../11/03.md) states that “Christ is the head of every man.” The phrase **his head** thus refers to “Christ” as the **head** of the man. Alternate translation: “Christ, his head” (2) the man’s physical **head**, which would mean that the man **dishonors** “himself.” Alternate translation: “his own head” or “himself” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 5 b7ku figs-explicit ἀκατακαλύπτῳ τῇ κεφαλῇ 1 woman who prays … dishonors her head Here, **with the head uncovered** could refer to: (1) not wearing a piece of clothing on the hair and back of the head. This piece of clothing would be similar to the one discussed in the last verse. 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]])
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1CO 11 5 k5yl figs-possession τῇ κεφαλῇ 1 with her head uncovered Here the Corinthians would have understood **the head** to refer to the **head** of the **woman**. If your readers would understand this, you could include a possessive word that clarifies whose **head** is in view. Alternate translation: “with her head” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 11 5 zcfw translate-unknown καταισχύνει 1 with her head uncovered Here, **dishonors** is a word that refers to shaming someone else or causing them to lose honor. Use a word or phrase in your language that refers to this idea. Alternate translation: “shames” or “takes honor away from” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 5 b9bd figs-metaphor τὴν κεφαλὴν αὐτῆς 1 as if her head were shaved Here, **her head** could refer to: (1) how [11:3](../11/03.md) states that “the man {is} the head of a woman.” The phrase **her head** thus refers to “the man” as the **head** of the woman. This man would be the woman’s husband. Alternate translation: “her husband, her head” (2) again how [11:3](../11/03.md) states that “the man is the head of a woman.” In this case, “the man” would refer to men in general. Alternate translation: “every man, her head” (3) the woman’s physical **head**, which would mean that the woman **dishonors** “herself.” Alternate translation: “her own head” or “herself” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 5 sw8t writing-pronouns ἐστιν 1 as if her head were shaved Here, **it** refers back to having **the head uncovered**. If it would be helpful in your language, you could express the idea behind what **it** refers to more clearly. Alternate translation: “having the head uncovered is” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 11 5 pco3 figs-idiom ἓν…ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ 1 as if her head were shaved Here, **one and the same thing** is a way to say that two things are similar or identical. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “it is the same thing as having been shaved” or “this is just like having been shaved” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 11 5 fd7y figs-ellipsis τῇ ἐξυρημένῃ 1 as if her head were shaved Here, **having been shaved** refers to the **head**. If you need to clarify what is being **shaved**, you could include **head**. Alternate translation: “as her head having been shaved” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 11 5 ltq4 figs-explicit τῇ ἐξυρημένῃ 1 as if her head were shaved In Paul’s culture, a woman with a **shaved** head would experience shame and dishonor, and Paul assumes this for the sake of his argument. If that is not true in your culture, you might need to clarify that a **shaved** head was shameful for a woman. Alternate translation: “as having been shamefully shaved” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **shaved** rather than focusing on 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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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]])
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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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair**, which is **cut off**, rather than focusing on 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]])
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1CO 11 6 s4r5 grammar-connect-condition-fact εἰ 2 If it is disgraceful for a woman Paul is speaking as if this 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 it is” or “since it is” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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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 could 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]])
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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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **hair** that is **cut off** or **shaved** rather than focusing on 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]])
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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]])
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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 it would be helpful in your language, you could leave **For** untranslated or use a word or phrase that introduces further reasons. Alternate translation: “Here are more reasons why” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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”
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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]])
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1CO 11 7 hvot grammar-connect-logic-result ὑπάρχων 1 should not have his head covered Here, **being** introduces a clause that gives a reason or basis for what he has already said. If it would be helpful in your language, you could express this connection with a word or phrase that introduces a reason or basis. Alternate translation: “since he is” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 11 7 rc0x figs-abstractnouns εἰκὼν καὶ δόξα Θεοῦ 1 should not have his head covered If your language does not use abstract nouns for the ideas behind **image** and **glory**, you can express the idea by using verbs such as “reflect” and “glorify.” Alternate translation: “one who reflects and glorifies God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 7 mdob figs-explicit ἡ γυνὴ…δόξα ἀνδρός ἐστιν 1 should not have his head covered Here, **woman** and **man** could refer to: (1) a **woman** and **man** who are married to each other. Alternate translation: “the wife is the glory of the husband” (2) any people who are male and female. Alternate translation: “the female person is the glory of the male person” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 7 ziew figs-genericnoun ἡ γυνὴ…δόξα ἀνδρός ἐστιν 1 should not have his head covered Paul is speaking of “women” and “men” in general, not of one particular **woman** and **man**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “each woman is the glory of her man” or “women are the glory of men” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 11 7 t5jn figs-abstractnouns δόξα ἀνδρός 1 glory of the man If your language does not use an abstract noun for the idea behind **glory**, you can express the idea by using a verb such as “glorify.” Alternate translation: “the one who glorifies man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 8 w8jm grammar-connect-logic-result γάρ 1 For neither … for man Here, **For** introduces a basis for what Paul has claimed in [11:7](../11/07.md), most specifically for the claim that “woman is the glory of man.” In [11:10](../11/10.md), Paul gives the result of what he has claimed in [11:7](../11/07.md). Because of this, in some languages [11:7–8](../11/07.md) might seem like they interrupt the logic or argument. If that is true in your language, you could mark [11:7–8](../11/07.md) as an interruption by using parentheses or some other natural form in your language. Alternate translation: “As a side note,” or “By the way,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 11 8 s5ns figs-explicit οὐ…ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός. 1 For man was not made from woman. Instead, woman was made from man Here Paul is speaking about a **man** and a **woman**. These words could refer to: (1) the first **man** and **woman** that God created: Adam and Eve. In the story in [Genesis 2:18–25](../gen/02/18.md), God has already made Adam. He makes Adam sleep, takes a rib from his side, and uses it to create a woman, Eve. In this sense, **woman {is} from man**. Alternate translation: “the first man was not from the first woman, but the first woman was from the first man” (2) “men” and “women” in general. In this case, Paul would be referring to the role that men play in procreation. Alternate translation: “men do not come from women, but women come from men” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 9 g8lw grammar-connect-logic-result καὶ γὰρ 1 For man was not made from woman. Instead, woman was made from man Here, **For indeed** introduces a second basis for what Paul has claimed in [11:7](../11/07.md), most specifically for the claim that “woman is the glory of man.” In [11:10](../11/10.md). However, Paul gives the result of what he has claimed in [11:7](../11/07.md) in [11:10](../11/10.md). Because of this, in some languages [11:7–8](../11/07.md) might seem like they interrupt the logic or argument. If that is true in your language, you could mark [11:7–8](../11/07.md) as an interruption by using parentheses or some other natural form in your language. Alternate translation: “As another side note,” or “Also by the way,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 11 9 rrs5 figs-explicit οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα 1 For man was not made from woman. Instead, woman was made from man Again, Paul is speaking about a **man** and a **woman**. Just as in [11:8](../11/08.md), these words could refer to: (1) the first **man** and **woman** that God created: Adam and Eve. In the story in [Genesis 2:18–25](../gen/02/18.md), God has already made Adam. God then has Adam name all the animals, but there was no “helper” for Adam. God then makes Eve as a “helper” for Adam. Alternate translation: “the first man was not created for the first woman, but the first woman was created for the first man” (2) “men” and “women” in general. In this case, Paul would be referring to the relationship between males and females in general or to the specific relationship between husbands and wives. Alternate translation: “men were not created for women, but women for men” or “husbands were not created for wives, but wives for husbands” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 9 tctb figs-activepassive οὐκ ἐκτίσθη ἀνὴρ 1 For man was not made from woman. Instead, woman was made from man If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **man**, who is **created**, rather than focusing on the person doing the “creating.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God did not create man” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 9 t4je figs-ellipsis γυνὴ διὰ τὸν ἄνδρα 1 For man was not made from woman. Instead, woman was made from man 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 (**was created**). If your language does need these words, you could supply them from that clause. Alternate translation: “woman was created for the man” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 11 10 q3kx grammar-connect-logic-result διὰ τοῦτο…ἡ γυνὴ…διὰ τοὺς ἀγγέλους 1 have a symbol of authority on her head Here, **For this reason** could refer to: (1) both what Paul said in [11:7](../11/07.md) about how “the woman is the glory of man” and what he will say at the end of this verse about **the angels**. Alternate translation: “Because of how the woman is the glory of the man and because of the angels, the woman” (2) just what Paul has said in [11:7](../11/07.md) about how “the woman is the glory of man.” Alternate translation: “Because of what I have said, the woman … because of the angels” (3) just what Paul will say at the end of the verse about **the angels**. Alternate translation: “For this reason, that is, because of the angels, the woman” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 11 10 bikt figs-explicit ἡ γυνὴ 1 have a symbol of authority on her head Here, **the woman** could refer to: (1) a female person. Alternate translation: “the female person” (2) a wife. Alternate translation: “the wife” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 10 jsu0 figs-genericnoun ἡ γυνὴ 1 have a symbol of authority on her head Paul is speaking of “women” in general, not of one particular **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “every woman” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 11 10 olmx translate-unknown ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς 1 have a symbol of authority on her head The phrase **have authority on the head** could refer to: (1) the **authority** that the “man” has over **the woman**. In this view, **authority** implies the head covering or long hair, which **the woman** wears as a sign of the man’s **authority** over her. Alternate translation: “to have a sign of the man’s authority on her head” (2) how the **woman** has **authority** over her own **head**. In other words, she has **authority** to decide what to wear or not wear on her head, or **authority** could imply the head covering or long hair, which **the woman** wears as a sign of her **authority** over herself. Alternate translation: “to have authority over her own head” or “to have a sign of her authority on her head” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 10 hbs1 figs-abstractnouns ἐξουσίαν ἔχειν ἐπὶ 1 have a symbol of authority on her head If your language does not use an abstract noun for the idea behind **authority**, you can express the idea in a different way. Make sure you use a word or phrase that fits with the interpretation you chose in the last note. Alternate translation: “to rule over” or “to have someone rule over” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 10 o1mz figs-possession τῆς κεφαλῆς 1 have a symbol of authority on her head Here, **the** with **head** implies that **the head** belongs to the **woman**. If it would be helpful in your language, you could express this implication with a word that directly states possession. Alternate translation: “her head” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 11 10 vwq4 figs-explicit διὰ τοὺς ἀγγέλους 1 have a symbol of authority on her head Here, **because of the angels** clearly means that Paul considers **the angels** to be a reason for why **the woman ought to have authority on the head**, whichever meaning of that clause you decide on. However, what Paul means by the phrase **because of the angels** is not clear. Therefore, you also should leave your translation open so that your readers could draw any of the following conclusions. The phrase **because of the angels** could refer to: (1) how the angels 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. Alternate translation: “because of what the angels require” (2) how the angels can be sexually attracted to earthly women, so **the woman ought to have authority on the head** to keep the angels from acting or being tempted to act sexually with women. Alternate translation: “because otherwise the angels would be tempted” (3) how the angels are present in the worship of the community, and **the woman** must **have authority on the head** as a sign of respect to them. Alternate translation: “because angels are present when you worship” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 11 pir4 grammar-connect-logic-contrast πλὴν 1 Nevertheless, in the Lord Here, **Nevertheless** introduces a contrast or qualification of what Paul has been saying, especially with reference to [11:8–9](../11/08.md). Use a word or phrase in your language that introduces a contrast or qualification of previous arguments. Alternate translation: “Even so” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 11 11 h9t4 figs-metaphor ἐν Κυρίῳ 1 in the Lord 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 situation in which men and women are **not independent** from each other. Alternate translation: “in their union with the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 11 hqy4 figs-litotes οὔτε…χωρὶς…οὔτε ἀνὴρ χωρὶς 1 the woman is not independent from the man, nor is the man independent from the woman Here Paul uses two negative words, **not** and **independent from**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use one positive word. Alternate translation: “is dependent on … and man is dependent on” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 11 11 velr figs-genericnoun γυνὴ…ἀνδρὸς…ἀνὴρ…γυναικὸς 1 the woman is not independent from the man, nor is the man independent from the woman Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 11 12 aiid figs-genericnoun ἡ γυνὴ…τοῦ ἀνδρός…ὁ ἀνὴρ…τῆς γυναικός 1 all things come from God Paul is speaking of “men” and “women” in general, not of one particular **man** and **woman**. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “every woman … men … every man … women” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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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 it would be helpful in your language, you could express the idea behind what these two clauses refer to 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]])
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1CO 11 12 i8qu τὰ…πάντα ἐκ τοῦ Θεοῦ 1 all things come from God Alternate translation: “God created all things”
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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]])
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1CO 11 13 ylgd figs-explicit 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]])
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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 it would be helpful in your language, you could express the idea behind this questionwith 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]])
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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 nonfigurative 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]])
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1CO 11 14 wflv translate-unknown ἡ φύσις αὐτὴ 1 Does not even nature itself teach you … for him? Here, **nature** refers to the way things work in the world. The word does not refer simply to the “natural world” but rather can include everything that exists and how it all functions. If it would be helpful in your language, you could express **nature** with a word or phrase that refers to “the way things work.” Alternate translation: “how the world itself works” or “what naturally happens” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 14 vqmf figs-rpronouns ἡ φύσις αὐτὴ 1 Does not even nature itself teach you … for him? Here, **itself** focuses attention on **nature**. If **itself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “nature” or “nature indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
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1CO 11 14 rurk grammar-connect-condition-hypothetical ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστιν 1 Does not even nature itself teach you … for him? Here Paul uses **if** to introduce a true possibility. He means that **a man might have long hair**, or he might not. He specifies the result for **if a man** does **have long hair**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “when” or by avoiding the **if** structure. Alternate translation: “when a man has long hair, it is a disgrace for him” or “it is a disgrace for a man to have long hair” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 11 14 kr9k translate-unknown κομᾷ 1 Does not even nature itself teach you … for him? Here Paul uses a word that refers to someone letting his or her hair grow long. It is not clear how long the hair must be to count as **long hair**. Use a word or phrase that refers to what your culture would consider **long hair**. Alternate translation: “lets his hair grow long” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 14 jgcu figs-abstractnouns ἀτιμία αὐτῷ ἐστιν 1 Does not even nature itself teach you … for him? If your language does not use an abstract noun for the idea behind **disgrace**, you can express the idea by using a verb such as “disgrace” or an adjective such as “disgraceful.” Alternate translation: “it disgraces him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 15 f66k figs-rquestion γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν? 1 For her hair has been given to her This is the second part of the rhetorical question that began in the last 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, nature does teach this.” If it would be helpful in your language, you could express the idea behind this questionwith a strong affirmation. If you use the following alternate translation, you should translate the previous verse as a separate affirmation. Alternate translation: “However, if a woman has long hair, it is glory for her.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 11 15 qlhs grammar-connect-condition-hypothetical γυνὴ…ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν? 1 For her hair has been given to her Here Paul uses **if** to introduce a true possibility. He means that **a woman might have long hair**, or she might not. He specifies the result for **if a woman** does **have long hair**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “when” or by avoiding the **if** structure. Alternate translation: “when a woman has long hair, it is glory for her” or “it is glory for a woman to have long hair” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 11 15 qbci translate-unknown κομᾷ 1 For her hair has been given to her Just as in [11:14](../11/14.md), here Paul uses a word that refers to someone letting his or her hair grow long. It is not clear how long the hair must be to count as **long hair**. Use a word or phrase that refers to what your culture would consider **long hair**. Alternate translation: “grows her hair out” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 15 vpou figs-abstractnouns δόξα αὐτῇ ἐστιν 1 For her hair has been given to her If your language does not use an abstract noun for the idea behind **glory**, you can express the idea by using a verb such as “glorify” or an adjective such as “glorious.” Alternate translation: “it glorifies her” or “it is glorious for her” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 15 s7ys figs-activepassive ὅτι ἡ κόμη…δέδοται αὐτῇ 1 For her hair has been given to her If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **long hair** that **has been given** rather than focusing on the person doing the “giving.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has given her the long hair” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 15 jaxe translate-unknown ἡ κόμη 1 For her hair has been given to her Here Paul uses a word that refers to **the long hair** itself. It is not clear how long the hair must be to count as **long hair**. Use a word or phrase that refers to what your culture would consider **long hair**. Alternate translation: “grown-out hair” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 15 dwbm ἀντὶ περιβολαίου 1 For her hair has been given to her This could refer to: (1) how **the long hair** is equivalent to or functions as **a covering**. Alternate translation: “to be a covering” (2) how **the long hair** functions “instead of” or as a replacement of **a covering**. Alternate translation: “instead of a covering”
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1CO 11 16 ou4r grammar-connect-condition-hypothetical εἰ 1 For her hair has been given to her Here Paul uses **if** to introduce a true possibility. He means that someone might be **contentious about this**, or someone might not. He specifies the result for **if anyone** is **contentious**. If it would be helpful in your language, you could express this form by stating 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]])
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1CO 11 16 qi6p δοκεῖ φιλόνικος εἶναι 1 For her hair has been given to her Alternate translation: “decides to pick a fight about this” or “considers starting a conflict about this”
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1CO 11 16 q5jl figs-exclusive ἡμεῖς 1 For her hair has been given to her Here, **we** refers to Paul and others who proclaim the gospel with him. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 11 16 dr9j figs-explicit τοιαύτην συνήθειαν 1 For her hair has been given to her Here, **any such practice** could refer to: (1) the **practice** that anyone who **thinks to be contentious** supports. Therefore, this **practice** would be for women to have “uncovered” heads. Alternate translation: “the practice that they have” or “the practice of women with uncovered heads” (2) being **contentious**. Alternate translation: “any such practice of being contentious” or “the practice of being contentious” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 16 cjpt figs-ellipsis οὐδὲ αἱ ἐκκλησίαι τοῦ Θεοῦ 1 For her hair has been given to her 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 (**do not have any such practice**). If your language does need these words, you could supply as many as are needed from that clause. Alternate translation: “nor do the churches of God” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 11 17 vt5a grammar-connect-logic-contrast δὲ 1 in the following instructions, I do not praise you. For Here, **But** introduces a new topic and also signals a contrast with what Paul said in [11:2](../11/02.md) about being able to “praise” them. Here, he does **not praise** them. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a new topic. If possible, preserve the contrast with [11:2](../11/02.md). Alternate translation: “Now, however,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 11 17 arh9 writing-pronouns τοῦτο…παραγγέλλων 1 in the following instructions, I do not praise you. For Here, **this** refers to what Paul is about to say about the Lord’s Supper. It does not refer back to what he has already said. If it would be helpful in your language, you could express what **this** refers to by clarifying that it refers to what Paul is about to say. Alternate translation: “in commanding what I am about to command” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 11 17 fw7j figs-go συνέρχεσθε 1 in the following instructions, I do not praise you. For Throughout this chapter, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than “come” in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you gather together” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 11 17 du1a figs-nominaladj οὐκ εἰς τὸ κρεῖσσον, ἀλλὰ εἰς τὸ ἧσσον 1 it is not for the better but for the worse Paul is using the adjectives **better** and **worse** as nouns in order to describe the results of the Corinthians’ behavior. Your language may use adjectives in the same way. If not, you could translate these with noun phrase. Alternate translation: “not for better things but for worse things” or “not with better results but with worse results” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 11 17 u6em figs-explicit οὐκ εἰς τὸ κρεῖσσον, ἀλλὰ εἰς τὸ ἧσσον 1 it is not for the better but for the worse Here Paul does not state for whom or what the “coming together” is **not for the better but for the worse**. The Corinthians would have understood him to mean that their behavior was **worse** and **not for the better** for people in their group and for how they glorify God. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “not for the better for your group but for the worse” or “not for better glorifying God and serving others but for doing this worse” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 18 oo5h translate-ordinal πρῶτον 1 in the church If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “one” (See: [[rc://en/ta/man/translate/translate-ordinal]])
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1CO 11 18 na0x πρῶτον 1 in the church Here Paul uses **first**, but he never moves on to “second.” Most likely, Paul had in mind other things he wanted to say, but he either never mentions them or he tells the Corinthians in [11:34](../11/34.md) that he will “give directions” about these “remaining things” when he visits them. If it would be helpful in your language, you could translate **first** to make it clearer that Paul addresses the other items in [11:34](../11/34.md).
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1CO 11 18 nsuo figs-extrainfo ἀκούω 1 in the church Here Paul does not state from whom he “heard” this information. He does this to avoid causing unnecessary conflict among the Corinthians based on who told things to Paul. If you must specify who spoke to Paul, you could use a vague or indefinite statement. Alternate translation: “I hear from somebody that” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 11 18 c87f figs-pastforfuture ἀκούω 1 in the church Here Paul is speaking as if he currently “is hearing” about the **divisions**. By speaking in the present tense, he emphasizes that this is information he received while or immediately before he wrote this letter. If it would be helpful in your language, you could express the use of present tense with a tense that most naturally refers to when Paul was writing this letter. Alternate translation: “I have heard that” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 11 18 iu3q figs-metaphor ἐν ἐκκλησίᾳ 1 in the church Here, **in the church** is a spatial metaphor that speaks of **the church** as if it were a place in which the Corinthians could **come together**. Paul speaks in this way to indicate the situation in which the Corinthians **come together**: a gathering of believers that meet to worship God. If it would be helpful in your language, you could express **in the church** by clarifying that the Corinthians are **the church** or are meeting to worship God. Alternate translation: “as the church” or “in a Christian meeting” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 18 l9vx translate-unknown σχίσματα 1 there are divisions among you Here, **divisions** refers to when one group splits into multiple different groups because they have different leaders, beliefs, or opinions. If it would be helpful in your language, you could express the idea behind this word with a comparable noun or a short phrase that makes this clear. Alternate translation: “opposing parties” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 18 tljm figs-idiom μέρος τι πιστεύω 1 there are divisions among you Here, **in part** qualifies how much Paul “believes.” If it would be helpful in your language, you could express **in part** with a word or phrase that identifies “part of” something. Alternate translation: “I believe part of it” or “I believe some of it” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 11 19 ppv1 grammar-connect-logic-result γὰρ 1 For there must also be factions among you Here, **For** introduces the reason for which Paul “in part believes” what he has “heard” ([11:18](../11/18.md)). If it would be helpful in your language, you could express **For** with a word or phrase that clearly gives a reason for why Paul “believes it.” Alternate translation: “In fact,” or “I do this since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 11 19 s9sy figs-irony δεῖ…καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν 1 For there must also be factions among you This sentence could be: (1) a simple statement about how God uses **factions** to reveal **those who are approved**. Alternate translation: “God wishes to make evident among you those who are approved, and factions among you are a necessary part of this” (2) an ironic statement that identifies **factions** as the **necessary** result of people who want to show themselves off as **those who are approved**. Use a standard form in your language to indicate irony, especially with the phrase **those who are approved**, which would be spoken from the Corinthians’ perspective. Alternate translation: “some people consider it necessary indeed for there to be factions among you, so that they, who consider themselves to be ‘those who are approved,’ may display themselves publicly among you” (See: [[rc://en/ta/man/translate/figs-irony]])
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1CO 11 19 kcr7 translate-unknown αἱρέσεις 1 factions Here, **factions** has similar meaning to “divisions” in [11:18](../11/18.md). The word **factions** focuses more on the content of the differing beliefs and practices than “divisions” does; “divisions” emphasizes the differences themselves. If your language can clearly express these distinctions, you could use words that express these two ideas. If your language does not clearly express these distinctions, you can translate **factions** with the same word you used for “divisions.” Alternate translation: “divisions” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 19 j7db figs-activepassive δόκιμοι 1 who are approved If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **approved** rather than focusing on the person doing the “approving.” If you must state who did the action, you must choose a subject that fits with whether you understand this sentence as ironic or not. The subject could be: (1) God, if the sentence is not ironic. Alternate translation: “whom God approves” (2) the people themselves, if the sentence is ironic. Alternate translation: “who approve of themselves” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 19 gdxa figs-explicit καὶ οἱ δόκιμοι φανεροὶ γένωνται 1 who are approved Here Paul does not state how or why **those who are approved** will **become evident**. Depending on whether the sentence is ironic or not, **may become evident** could imply that: (1) the **factions** are God’s way of testing and revealing who is **approved**, since those who continue to genuinely believe are **approved**. This is the implication if the sentence is not ironic. Alternate translation: “God may reveal also those who are approved” (2) the **factions** are the means by which some people show off what they think about themselves as **approved**. This is the implication if the sentence is ironic. Alternate translation: “also those who are approved may show themselves off” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 20 x9h5 grammar-connect-logic-result οὖν 1 come together Here, **So then** introduces an inference or result from the “divisions” and “factions” mentioned in [11:18–19](../11/18.md). If it would be helpful in your language, you could translate **So then** to more clearly state what it draws an inference from. Alternate translation: “So then, since you have factions,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 11 20 xe65 figs-doublet συνερχομένων…ὑμῶν ἐπὶ τὸ αὐτὸ 1 come together Here Paul uses both **come together** and **in one place** to emphasize the physical unity of the Corinthians when they meet. He does this in order to contrast this physical unity with the disunity that their eating practices show. If your language does not use two similar phrases for emphasis like Paul does, then you can use just one phrase and indicate the emphasis in another way. Alternate translation: “when you are all together” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 11 20 dse7 figs-explicit οὐκ ἔστιν Κυριακὸν δεῖπνον φαγεῖν 1 it is not the Lord’s Supper that you eat Here Paul does not explicitly state that the Corinthians **come together** in order to **eat the Lord’s Supper**. However, he and the Corinthians would have understood this when he speaks about “coming together.” Paul’s point is that they think they are eating **the Lord’s Supper**, but what they are doing does not actually count as **the Lord’s Supper**. If it would be helpful in your language, you could state explicitly that the idea behind **it is not to eat the Lord’s Supper** is that the Corinthians thought that they were eating **the Lord’s Supper**, but Paul thinks that they are not. Alternate translation: “it is not the Lord’s Supper that you are eating” or “you think that you are eating the Lord’s Supper, but you are not” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 21 gvln translate-unknown τὸ ἴδιον δεῖπνον προλαμβάνει 1 it is not the Lord’s Supper that you eat This could refer to: (1) how some of the Corinthians were receiving food “before” others were. This could mean that the people who received food first ate more than their fair share, using up all the food before others were served. Or it could mean that each of the Corinthians ate food that was prepared ahead of time specifically for each of them and in proportion to their social status. Alternate translation: “eats his own supper before others receive enough food” or “receives the food that was prepared for him ahead of time” (2) how some of the Corinthians were “devouring” their own food without sharing with others. Alternate translation: “devours his own supper” or “eats his own supper without sharing” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 21 ljb3 figs-gendernotations ἴδιον 1 it is not the Lord’s Supper that you eat Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** with a nongendered word or refer to both genders. Alternate translation: “his or her own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 11 21 g0su figs-idiom ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul repeats **one is** to introduce two of the results that come from **each one** taking **his own supper first**. He does not mean that only **one** person is **hungry** or **drunk**, and he does not mean that these are the only two options. If it would be helpful in your language, you could express this form with a form that naturally indicates possible, alternate results. Alternate translation: “some are indeed hungry, but others are drunk” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 11 21 fbmb figs-explicit ὃς μὲν πεινᾷ, ὃς δὲ μεθύει 1 it is not the Lord’s Supper that you eat Here Paul contrasts being **hungry** with being **drunk**. These two words are not natural opposites, but Paul uses them to imply their opposites in his contrast. He does this to avoid having a complicated contrast with four words instead of two. If it would be helpful in your language, you could express the contrast between being **hungry** and **drunk** by using all four words. Alternate translation: “one is indeed hungry and thirsty, but one is stuffed and drunk” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 22 f8ht figs-rquestion μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν? 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 do have houses.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “you definitely have houses in which to eat and to drink.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 11 22 pcxz figs-explicit μὴ…οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν? 1 With this question, Paul implies that the eating behaviors he criticized in the last verse could be appropriate in one’s own “house.” Paul’s point here, then, is that if they want to “take their own suppers first” ([11:21](../11/21.md)), they should be eating at their own **houses**. Behavior at the Lord’s Supper needs to be different. If it would be helpful in your language, you could express why Paul asks this question more explicitly as it connects back to how the Corinthians are eating at the Lord’s Supper. Alternate translation: “do you certainly not have houses in which you could eat and drink in any way you like” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 22 hvkv figs-doublenegatives μὴ…οὐκ 1 The words translated **certainly not** are two negative words. In Paul’s culture, two negative words made the question even more negative, which in this case expects a strong positive answer. English speakers would misunderstand two negatives, so the ULT expresses the idea with one strong negative. If your language can use two negatives as Paul’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you can translate with one strong negative, as the ULT does. Alternate translation: “surely not” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 11 22 zl1h grammar-connect-words-phrases ἢ…καταφρονεῖτε 1 to eat and to drink in The word **Or** introduces an alternate to what Paul asked in the first question. In that question, he reminded them that they do have **houses in which to eat and to drink**. With **Or**, then, Paul introduces the incorrect alternative: they could **despise the church of God and humiliate those who have nothing**. He introduces this incorrect alternate to show that the implication of his first question is true: they should be “eating” and “drinking” at home. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “Rather, do you despise” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 11 22 am33 figs-rquestion ἢ τῆς ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας? 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 “we do not want to do these things.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement. Alternate translation: “However, you are the ones who despise the church of God and humiliate those who have nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 11 22 fshq grammar-connect-words-phrases καὶ καταισχύνετε 1 Here, **and** introduces the specific way in which some of the Corinthians **despise the church of God**. If it would be helpful in your language, you could express the function of **and** here with a word that more clearly indicates a specific example or a means. Alternate translation: “by humiliating” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 11 22 d2cm figs-hyperbole τοὺς μὴ ἔχοντας 1 despise Here, **those who have nothing** is an exaggeration that the Corinthians would have understood to mean that these people do not **have** very much. Paul speaks in this way to emphasize the contrast between those who **have houses** and those who **have nothing**. If it would be helpful in your language, you could qualify Paul’s claim and express the emphasis in another way. Alternate translation: “those who have very little” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 11 22 nz88 figs-rquestion τί εἴπω ὑμῖν? 1 What should I say to you? Should I praise 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 “we know that you are going to rebuke us.” If it would be helpful in your language, you could express the idea behind this questionwith a strong statement about what Paul is going to say. Alternate translation: “You know what I am going to say to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 11 22 uv6z figs-rquestion ἐπαινέσω ὑμᾶς ἐν τούτῳ? 1 What should I say to you? Should I praise 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, you should not.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I will definitely not praise you for this.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 11 22 qc27 figs-doublet ἐπαινέσω ὑμᾶς ἐν τούτῳ? οὐκ ἐπαινῶ! 1 What should I say to you? Should I praise you? Here Paul indicates that he will **not praise** the Corinthians by using both a rhetorical question and a negative statement. He uses both sentences in order to strongly emphasize how displeased he is. If your language does not use repetition for emphasis, and if your readers might misunderstand why Paul repeats the same idea, you can combine these two sentences into one strong negative statement. Alternate translation: “I will never praise you for this!” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 11 23 av31 ἐγὼ…παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ 1 For I received from the Lord what I also passed on to you, that the Lord This could refer to: (1) how Paul learned the tradition he is about to recount indirectly **from the Lord**. In other words, Paul learns about these things from others, who received the tradition directly from the Lord. Alternate translation: “from others who knew the Lord I received what the Lord himself did, which” (2) how Paul learned the tradition directly **from the Lord**. In other words, **the Lord** himself revealed this information to Paul. Alternate translation: “I received directly from the Lord what”
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1CO 11 23 xgh4 translate-unknown ἐν τῇ νυκτὶ ᾗ 1 For I received from the Lord what I also passed on to you, that the Lord Here, **on the night** states that the events that Paul will describe all happened “during” one specific **night**. Use a natural way to refer to “during the night” as the time in which the events occur. Alternate translation: “during the night when” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 23 iy93 figs-explicit ἐν τῇ νυκτὶ ᾗ παρεδίδετο 1 For I received from the Lord what I also passed on to you, that the Lord Here Paul refers to the story about how Jesus was arrested. One of Jesus’ closest disciples, Judas Iscariot, made a deal with the religious leaders to “betray” Jesus to them (see [Matthew 26:14–16](../mat/26/14.md); [Mark 14:10–11](../mrk/14/10.md); [Luke 22:3–6](../luk/22/03.md)). After Jesus eats with his disciples and spends time praying, Judas leads the religious leaders to Jesus, and they arrest him (see [Matthew 26:47–50](../mat/26/47.md); [Mark 14:43–46](../mrk/14/43.md); [Luke 22:47–48](../luk/22/47.md); [John 18:2–12](../jhn/18/02.md)). Paul is not primarily interested in this part of the story, but he mentions it to explain when Jesus **took bread**. If it would be helpful in your language, you could express what **on the night in which he was betrayed** refers to with a footnote to explain the context or include some short, extra information. Alternate translation: “on the night in which he was handed over to die” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 23 c197 figs-activepassive παρεδίδετο 1 on the night when he was betrayed If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **Jesus**, who was **betrayed**, rather than focusing on the person doing the “betraying.” If you must state who did the action, Paul implies that “Judas Iscariot” did it. Alternate translation: “Judas betrayed him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 23 gkv2 figs-extrainfo ὁ Κύριος Ἰησοῦς…ἔλαβεν ἄρτον 1 on the night when he was betrayed Beginning here and continuing in [11:24–25](../11/24.md), Paul tells the story of what is often called “The Last Supper.” This is Jesus’ last meal with his closest disciples before his death, and Paul narrates some things that he said and did during this last meal. Since Paul himself states the details, you should not need to state anything more explicitly than he does. The story of “The Last Supper” can also be found in [Matthew 26:20–29](../mat/26/20.md); [Mark 14:17–25](../mrk/14/17.md); [Luke 22:14–23](../luk/22/14.md). (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 11 24 e19d translate-unknown ἔκλασεν 1 he broke it Here, “breaking bread” refers to taking a large loaf and splitting it up into pieces so that many people can eat the pieces. If it would be helpful in your language, you could express **he broke it** with a word or phrase in your language that refers to how people eat bread. Alternate translation: “he split it up” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 11 24 wmfb figs-quotations εἶπεν, τοῦτό μού ἐστιν τὸ σῶμα, τὸ ὑπὲρ ὑμῶν; τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 1 he broke it 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: “said that this was his body, which is for you, and that you should do this in remembrance of him” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 11 24 f6hn figs-metaphor τοῦτό μού ἐστιν τὸ σῶμα 1 This is my body Here Paul refers to how Jesus identified the “bread” as his **body**. This figure of speech has been interpreted in a number of ways. The “bread” could somehow become Jesus’ **body**, or Jesus’ **body** could be present in some way when people eat the “bread,” or the “bread” could represent or memorialize Jesus’ **body**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This functions as my body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 24 fqyb figs-explicit τὸ ὑπὲρ ὑμῶν 1 This is my body Here, **for you** refers to how Jesus offered his **body** by dying **for you**, that is, those who believe in him. If it would be helpful in your language, you could express the idea behind what **for you** implies more explicitly. Alternate translation: “which is sacrificed for you” or “which I will sacrifice for you” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 24 h052 writing-pronouns τοῦτο ποιεῖτε 1 This is my body Here, **this** could refer to: (1) doing what Jesus has done, including “taking bread,” **giving thanks**, “breaking it” and eating it. Alternate translation: “Perform this ceremony” or “Do these things” (2) just eating the bread. Alternate translation: “Eat this bread” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 11 24 e5hh figs-abstractnouns εἰς τὴν ἐμὴν ἀνάμνησιν 1 This is my body If your language does not use an abstract noun for the idea behind **remembrance**, you can express the idea by using a verb such as “remember.” Alternate translation: “to remember me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 24 ufky figs-metonymy ἐμὴν 1 This is my body When Jesus here refers to **me**, he is referring more specifically to what he has done and will do for his followers, particularly how he is about to offer himself **for you**. If it would be helpful in your language, you could express **me** and think that Jesus is just speaking about personal memory by clarifying that **me** refers to particular actions done by **me**. Alternate translation: “of what I am doing for you” or “of how I am going to die for you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 11 25 gr2k figs-ellipsis ὡσαύτως καὶ τὸ ποτήριον 1 the cup Here Paul omits some words that may be needed in your language to complete the thought. Paul omits these words because he stated them (“he took”) in [11:23](../11/23.md), and the Corinthians would have understood them from that verse. If your language does need these words, you could supply them here. Alternate translation: “in the same way also he took the cup” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 11 25 k1aa figs-metonymy τὸ ποτήριον -1 the cup 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 it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in **the cup**. Alternate translation: “the drink … drink” or “the wine … wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 11 25 afpr figs-quotations λέγων, τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι; τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 1 the cup 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: “saying that this cup was the new covenant in his blood, and that you should do this, as often as you drink it, in remembrance of him” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 11 25 sw0n figs-metaphor τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι 1 the cup Here Paul refers to how Jesus identified the **cup** as **the new covenant in my blood**. This figure of speech has been interpreted in a number of ways. The wine in the **cup** could somehow become Jesus’ **blood**, or Jesus’ **blood** could be present in some way when people drink from the **cup**, or the wine in the **cup** could represent or memorialize Jesus’ **blood**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This cup represents the new covenant in my blood” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 25 j2qc figs-metaphor ἐν τῷ ἐμῷ αἵματι 1 the cup Here, **in my blood** is a spatial metaphor that could refer to: (1) how the **new covenant** has been inaugurated or initiated by Jesus’ **blood**. Alternate translation: “initiated by my blood” (2) how the **cup** can be identified with **the new covenant**. Alternate translation: “because of my blood” or “because it contains my blood” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 25 z54e writing-pronouns τοῦτο ποιεῖτε 1 Do this as often as you drink it Here, **this** could refer to: (1) doing what Jesus has done, including everything he did with **the cup**. Alternate translation: “Perform this ceremony” or “Do these things” (2) just drinking from the **cup**. Alternate translation: “Drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 11 25 dy4s writing-pronouns ὁσάκις ἐὰν πίνητε 1 Do this as often as you drink it Here, **it** refers to **the cup** and thus also the drink inside **the cup**. This does not mean that believers are supposed to **Do this** every time they drink from any cup. Rather, whenever they **drink** from **the cup** in the context of the **remembrance** of Jesus, they should **Do this**. If it would be helpful in your language, you could translate **as often as you drink it** toidentity more clearly what **it** means. Alternate translation: “as often as you drink from the cup in this ceremony” or “as often as you drink from the cup” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 11 25 lfb6 figs-abstractnouns εἰς τὴν ἐμὴν ἀνάμνησιν 1 the cup If your language does not use an abstract noun for the idea behind **remembrance**, you can express the idea by using a verb such as “remember.” Alternate translation: “to remember me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 25 oic7 figs-metonymy ἐμὴν 1 the cup When Jesus here refers to **me**, he is referring more specifically to what he has done and will do for his followers, particularly how he is about to offer himself for them. If it would be helpful in your language, you could express **me** and think that Jesus is just speaking about personal memory by clarifying that **me** refers to particular actions done by **me**. Alternate translation: “of what I am doing for you” or “of how I am going to die for you” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 11 26 zveq figs-metonymy τὸ ποτήριον 1 until he comes 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 it would be helpful in your language, you could express **cup** by more explicitly referring to what would be in the **cup**. Alternate translation: “what is in this cup” or “this wine” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 11 26 wy7l figs-abstractnouns τὸν θάνατον τοῦ Κυρίου 1 until he comes If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “that the Lord died” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 26 m89f figs-explicit ἄχρι οὗ ἔλθῃ 1 until he comes Here, **until he would come** refers specifically to Jesus “coming back” to earth, an idea Paul has already mentioned in [4:5](../04/05.md). If it would be helpful in your language, you could express **until he would come** with a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “until he would come again” or “until he would return” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 26 fanz figs-infostructure ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 1 until he comes Here, **until he would come** identifies how long believers are supposed to **eat this bread and drink this cup**. If it would be helpful in your language, you could translate **until he would come** by moving it earlier in the sentence to show what it modifies. Alternate translation: “For until the Lord comes, as often as you eat this bread and drink this cup, you proclaim the death of the Lord” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 11 27 as6y figs-possession ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου 1 eats the bread or drinks the cup of the Lord Here, **of the Lord** modifies both the **cup** and the **bread**. If it would be helpful in your language, you could include a possessive form with **bread** as well as with **cup**. Alternate translation: “might eat the Lord’s bread or might drink his cup” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 it would be helpful in your language, you could express **cup** by more explicitly referring 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]])
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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 it would be helpful in your language, you could express **in an unworthy manner** with 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]])
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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]])
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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]])
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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 which their gender might be. If it would be helpful in your language, you could express the idea behind these wordsby 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]])
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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 it would be helpful in your language, you could combine **let him drink** and the earlier command, 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]])
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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 it would be helpful in your language, you could express **eat from** with 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]])
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1CO 11 29 gqd2 figs-metaphor μὴ διακρίνων τὸ σῶμα 1 without discerning the body Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 29 uxvq figs-metaphor κρίμα ἑαυτῷ, ἐσθίει καὶ πίνει 1 without discerning the body Here Paul speaks as if people could “eat and drink” **judgment**. By speaking this way, Paul means that the result of their “eating and drinking” is not physical or spiritual nourishment but **judgment**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “is judged as a result of eating and drinking” or “eats and drinks with the result that he receives judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 11 29 x3n8 figs-abstractnouns κρίμα ἑαυτῷ 1 without discerning the body If your language does not use an abstract noun for the idea behind **judgment**, you can 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 him” or “the fact that God will judge him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 29 optf figs-gendernotations ἑαυτῷ 1 without discerning the body Here, **himself** is written in masculine form, but it refers to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **himself**by using a word that does not have gender, or you could use both genders. Alternate translation: “to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 11 30 kbi6 figs-doublet ἀσθενεῖς καὶ ἄρρωστοι 1 weak and ill Here, **weak** refers in general to lack of physical strength without specifying a cause. On the other hand, **sick** refers specifically to lack of strength caused by sickness or illness. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you can use one general word for weakness or illness. Alternate translation: “are weak” or “are sick” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 11 30 vx5t figs-euphemism κοιμῶνται 1 and many of you have fallen asleep Paul is referring to the deaths of **many of you** as having **fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **fallen asleep** with a different polite way of referring to deaths, or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 11 31 jg7v grammar-connect-condition-contrary εἰ δὲ ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has already stated in the last verse that the Corinthians are being **judged**, which means that **we** are indeed **judged**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “But were we to actually examine ourselves” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 11 31 j6ml figs-explicit ἑαυτοὺς διεκρίνομεν 1 examine Here Paul is speaking about **examining ourselves** in the context of the Lord’s Supper, as the similarity of this statement to [11:28](../11/28.md) shows. If it would be helpful in your language, you could state explicitly that Paul is still speaking about **examining** in the context of the Lord’s Supper. Alternate translation: “we were examining ourselves at the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 11 31 egl8 figs-activepassive οὐκ ἂν ἐκρινόμεθα 1 we will not be judged If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **judged** rather than focusing on the person doing the “judging.” Alternate translation: “God would not judge us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 32 ruq5 figs-activepassive κρινόμενοι…ὑπὸ Κυρίου 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person **being judged** instead of focusing on **the Lord**. Alternate translation: “the Lord judging us” or “when the Lord judges us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 32 s2ax grammar-connect-time-simultaneous κρινόμενοι…ὑπὸ Κυρίου, παιδευόμεθα 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here, **being judged** and **we are disciplined** happen at the same time. The phrase **we are disciplined** gives the function or purpose of **being judged**. If it would be helpful in your language, you could express how these two phrases relate by stating their relationship explicitly. Alternate translation: “when we are judged by the Lord, we are disciplined” or “being judged by the Lord is how we are disciplined” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 11 32 c8qi figs-activepassive παιδευόμεθα, ἵνα μὴ…κατακριθῶμεν 1 we are judged by the Lord, we are disciplined, so that we may not be condemned If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **we** instead of focusing on the person doing the actions. However, if you must state who does the actions, Paul implies that “God” or **the Lord** does them. Alternate translation: “he disciplines us so that he does not condemn us” or “he disciplines us so that God does not condemn us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 11 32 gr2a figs-synecdoche τῷ κόσμῳ 1 we are judged by the Lord, we are disciplined, so that we may not be condemned Here Paul uses **world** to refer primarily to the humans that are part of the **world**, those who do not believe in Christ. If it would be helpful in your language, you could express the meaning of this word by translating **world** with a word or phrase that refers to people who do not believe in Christ, or you could use a phrase like “people of the world.” Alternate translation: “the people of the world” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 11 33 igek figs-gendernotations ἀδελφοί 1 come together to eat Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 11 33 maa7 grammar-connect-time-simultaneous συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here, **coming together to eat** is the situation in which the the Corinthians are to **wait for one another**. If it would be helpful in your language, you could express the relationship between these statements by clarifying that **coming together to eat** is the context in which they should **wait for one another**. Alternate translation: “whenever you come together to eat” or “at the time you come together to eat” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
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1CO 11 33 bvhq figs-explicit συνερχόμενοι εἰς τὸ φαγεῖν 1 come together to eat Here Paul implies that they are eating the Lord’s Supper. If it would be helpful in your language, you could express the idea behind this implication explicitly. Alternate translation: “coming together to participate in the Lord’s Supper” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 one’s 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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **him** with a nongendered word or refer to both genders. Alternate translation: “let him or her eat” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, you could express **for judgment** with 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]])
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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 can 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]])
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1CO 11 34 xuu7 figs-extrainfo τὰ…λοιπὰ 1 not be for judgment Here Paul does not clarify what **the remaining things** are, and it is best to leave the reference unclear. Use a form that could be interpreted in the following ways. The phrase could refer to: (1) everything else Paul wishes to say about the Lord’s Supper. (2) Paul’s responses to other things that the Corinthians asked him about. (3) other instructions about worship practices. (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 11 34 r3hj figs-abstractnouns διατάξομαι 1 not be for judgment If your language does not use an abstract noun for the idea behind **directions**, you can express the idea by using a verb such as “direct” or “instruct.” Alternate translation: “I will direct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 11 34 zy1v figs-go ὡς ἂν ἔλθω 1 not be for judgment Here Paul is speaking about his plan to visit the Corinthians at some point. The language that he uses indicates that he does not yet have a plan for how and when he will visit. What he is saying is that he does plan to visit them at some point. Use a form in your language that indicates future travel plans. Alternate translation: “whenever I can next visit you” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 12 intro abcf 0 # 1 Corinthians 12 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br> * God is the source of every gift (12:1–11)<br> * The body (12:12–26)<br> * Diversity of gifts (12:27–31)<br><br>Some translations put the second half of [12:31](../12/31.md) with the next section. The short sentence is a transition sentence, so it could end the current section or begin a new section. Consider how translations that your readers might be familiar with treat this verse.<br><br>## Special Concepts in this Chapter<br><br>### Spiritual gifts<br><br>In [12:1](../12/01.md), Paul introduces “spiritual gifts.” This phrase refers to specific ways in which the Holy Spirit has empowered specific believers to do specific things. The examples that Paul uses in this chapter include things that we might consider to be amazing or “supernatural,” such as speaking in tongues or healing others, and things that we might consider to be everyday or “normal,” including “helps” and “administration.” Make sure to use a word or phrase that could include both kinds of things in the category of “spiritual gifts.” Paul implies that the Holy Spirit empowers all believers with “gifts,” but this does not necessarily mean that each believer receives only one “gift” for his or her entire life. The “gifts” are ways that the Holy Spirit empowers believers, not things that believers themselves possess. Avoid language that implies that each believer possesses one specific gift for their whole life. (See: [[rc://en/tw/dict/bible/kt/spirit]] and [[rc://en/tw/dict/bible/kt/gift]])<br><br>### Speaking in tongues<br><br>Three times in this chapter, Paul refers to speaking in “tongues” (see [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md)). He will develop this theme with much more detail in chapter 14, so you may want to look ahead at chapter 14 before you decide how to translate the expressions that refer to speaking in “tongues.” The “tongues” could refer to: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. Of course, it could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” (See: [[rc://en/tw/dict/bible/other/tongue]])<br><br>### Ranking of gifts?<br><br>In [12:31](../12/31.md), Paul refers to “greater gifts.” Further, in [12:28](../12/28.md), he numbers the first three items in his list: “first apostles, second prophets, third teachers.” These two verses could suggest that some “gifts” are more valuable or have more importance than other gifts. However, in [12:22–25](../12/22.md), Paul argues that the “weaker,” “less honorable,” and “unpresentable” body parts are essential, honorable, and full of dignity. This seems to suggest that none of the “gifts” are more valuable or important than others. Consider the implications of how you translate especially [12:28](../12/28.md), [31](../12/31.md) for this issue. See the notes on those verses for translation options that fit with each view about the ranking of gifts.<br><br>## Important Figures of Speech in this Chapter<br><br>### Body analogy and metaphor<br><br>In [12:12–27](../12/12.md), Paul speaks about a “body.” He directly speaks about the human body, but he wants the Corinthians to apply what he says about a human body to their own group of believers. He uses the human body as an analogy for the group of believers because he identifies them as “the body of Christ” ([12:27](../12/27.md)). He uses this metaphor because wants them to realize that they are so closely connected to each other and to Christ that they are like one body. Because he uses this metaphor about the “body of Christ,” he also uses the human body as an analogy to understand the “body of Christ.” In the human body, there are different body parts, and each one has a specific function. Despite that, they all work together. Paul wants each of the Corinthians to think about himself or herself as a body part that works with all the other body parts to function together as a body, the “body of Christ.” Paul speaks mostly about the human “body” throughout, and your translation should reflect that. The notes point out specific figures of speech, but much of this section is description of how human body parts work together. (See: [[rc://en/tw/dict/bible/kt/body]] and [[rc://en/tw/dict/bible/other/member]])<br><br>### Personification of body parts<br><br>In [12:15–16](../12/15.md), [21](../12/21.md), Paul develops quotes of what body parts might say if they could speak. In [12:25–26](../12/25.md), he speaks as if body parts could care for, suffer with, and rejoice with each other. So that he can make a point, he speaks as if the body parts were people. However, he also wants the Corinthians to identify themselves with the body parts in the analogy, so personifying them helps the Corinthians see themselves as “body parts.” If possible, preserve this figure of speech so that your readers can identify themselves as body parts. If you must express the idea in some other way, you could indicate that Paul is using a hypothetical situation or telling a story. (See: [[rc://en/ta/man/translate/figs-personification]])<br><br>### Rhetorical questions<br><br>In [12:17](../12/17.md), [19](../12/19.md), [29–30](../12/29.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>### Non-exhaustive lists<br><br>In [12:8–10](../12/08.md), [28](../12/28.md), [29–30](../12/29.md), Paul provides three different lists of “spiritual gifts.” Each of these lists contain some of the same items that the others contain, but none of them contain all of the same items. This shows that Paul did not intend these lists to identify every spiritual gift that might exist. Instead, Paul is listing particular gifts as examples. Make sure that your translation does not imply that the gifts that Paul lists are the only ones that exist.<br><br>### “Members”<br><br>Throughout [12:12–27](../12/12.md), Paul refers to “members,” which identifies any of the human body parts. In English, “members” has other meanings besides parts of the body, which is why the UST translates it as “body parts.” In your translation, make sure to use a word that refers specifically to parts of the body, including external limbs (such as arms, legs, and toes) and internal organs (such as heart, lungs, and stomach). If you must choose a word that identifies only external or internal body parts, it is better to refer to external body parts because Paul refers specifically to head, ears, eyes, hands, and feet. (See: [[rc://en/tw/dict/bible/other/member]])<br><br>### Names for the Holy Spirit<br><br>Paul refers to the Holy Spirit as “the Spirit of God” ([12:3](../12/03.md)), as “the Holy Spirit” ([12:3](../12/03.md)), as “one Spirit” ([12:13](../12/13.md)), and as “the Spirit” ([12:4](../12/04.md), [7–9](../12/07.md), [11](../12/11.md)). All these phrases refer to the Holy Spirit. If it would be helpful in your language, you could indicate that these phrases all refer to the same Spirit by stating that in some specific way or by using “Holy Spirit” in all these verses. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/ta/man/translate/translate-names]])
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1CO 12 1 da2e grammar-connect-words-phrases περὶ δὲ τῶν πνευματικῶν 1 Connecting Statement: Just as in [8:1](../08/01.md), **Now about** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are those about which the Corinthians wrote to him. Translate **Now about** here as you translated it in [8:1](../08/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 12 1 g6ed translate-unknown τῶν πνευματικῶν 1 Connecting Statement: Here, **spiritual gifts** refers to how the Holy Spirit enables specific believers to do specific things. Paul gives a list of some of these **spiritual gifts** in [12:8–10](../12/08.md). These **gifts** should not be understood as “abilities” that the believer naturally has. Rather, the **gifts** are ways in which the Holy Spirit works through a specific person to do specific things that not everyone else can do. If it would be helpful in your language, you could express **spiritual gifts** with a different word or phrase that gets this idea across while maintaining some reference to the Holy Spirit. Alternate translation: “abilities given by the Holy Spirit” or “ways that the Holy Spirit equips believers” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 1 gsa8 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 12 1 i3k7 figs-litotes οὐ θέλω ὑμᾶς ἀγνοεῖν 1 I do not want you to be uninformed Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that has a meaning opposite to that of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “I want you to have knowledge” or “I want you to be very knowledgeable” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 12 2 hbt8 figs-metaphor πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 you were led astray to idols who could not speak, in whatever ways you were led by them Here, **led astray** and **led** refer to how one person can “lead” another person to a specific place. Paul uses this figure of speech here because he wants the Corinthians to think about how they used to worship idols as if somebody were “leading” them **astray** or away from the correct path. This figure of speech emphasizes that the Corinthians were going the wrong way and that someone or something was directing them to go that way. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “you wrongly followed mute idols, in whatever ways you followed them” or “you were urged to worship mute idols, in whatever ways you were urged to do so” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 12 2 xnw1 figs-activepassive πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε, ἀπαγόμενοι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid identifying who did the “leading astray,” because he wishes to keep it general. If you must state who did the action, Paul implies that “other pagans” or “something” did it. Alternate translation: “others led you astray to mute idols, in whatever ways they led you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 12 2 c6pj translate-unknown τὰ εἴδωλα τὰ ἄφωνα 1 Here, **mute** means that the **idols** cannot speak to those who worship them. If it would be helpful in your language, you could express **mute** with a word or phrase to describe the **idols** as unable to speak. Alternate translation: “idols who do not communicate” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 2 cinz figs-extrainfo ὡς ἂν ἤγεσθε 1 Here Paul intentionally uses vague language that does not define the **ways you were led**. In your translation, use a word or phrase that similarly does not tightly define what the **ways** are. Alternate translation: “however you were led” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 12 3 qd7u grammar-connect-logic-result διὸ 1 no one who speaks by the Spirit of God can say Here, **Therefore** could draw a conclusion from: (1) [12:1–2](../12/01.md). The Corinthians “know” about how pagan worship worked (verse 2), but Paul wants to tell them more about how Christian worship works (verse 1). **Therefore**, he will make this **known** to them. Alternate translation: “Because you know less about Christian worship” (2) just [12:2](../12/02.md). The Corinthians were accustomed to how “inspired speech” or **speaking** by the power of a god worked when they “were pagans.” Now, Paul wants to tell them about how it works by the power of the Holy Spirit. Alternate translation: “Now, however” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 12 3 cae5 translate-names Πνεύματι Θεοῦ…Πνεύματι Ἁγίῳ 1 no one who speaks by the Spirit of God can say Here, **Spirit of God** and **Holy Spirit** are two different names for the same person: the Holy Spirit. If your language uses only one name for the Holy Spirit, and if your readers would think that two different persons are identified in this verse, you could use the same name in both places in this verse. Alternate translation: “the Holy Spirit … the Holy Spirit” or “the Spirit of God … the Spirit of God” (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 12 3 zg4j figs-explicit ἐν Πνεύματι Θεοῦ λαλῶν…ἐν Πνεύματι Ἁγίῳ 1 no one who speaks by the Spirit of God can say Here, **speaking by the Spirit of God** refers to words that the **Spirit of God** has enabled someone to say. This could be more formal, such as in prophecy or preaching, or it could be less formal, referring to everyday speech. Paul does not specify exactly what he has in mind since the Corinthians would have understood what he implied. If it would be helpful in your language, you could express the idea behind what **speaking by the Spirit of God** meansin a way that more clearly refers to the **Spirit** empowering someone to “speak.” Alternate translation: “speaking as the Spirit of God leads them … as the Holy Spirit leads them” or “speaking in the power of the Spirit of God … in the power of the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 3 irbm figs-quotations λέγει, ἀνάθεμα Ἰησοῦς…εἰπεῖν, Κύριος Ἰησοῦς 1 no one who speaks by the Spirit of God can say If your language does not use this form to refer to what someone says, you can translate the statements as indirect quotes instead of as direct quotes. Alternate translation: “says that Jesus is accursed … to say that Jesus is Lord” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 12 3 jak6 translate-unknown ἀνάθεμα Ἰησοῦς 1 Jesus is accursed This phrase identifies any words that someone might use to “curse” **Jesus**. If it would be helpful in your language, you could express **Jesus {is} accursed** with a form that indicates any kind of “curse” against someone. Alternate translation: “Cursed be Jesus” or “I curse Jesus” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 3 tzk9 grammar-connect-exceptions οὐδεὶς δύναται εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι Ἁγίῳ 1 Jesus is accursed 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: “and only by the Holy Spirit is one able to say, ‘Jesus is Lord’” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 12 4 pvhr figs-abstractnouns διαιρέσεις…χαρισμάτων 1 Jesus is accursed If your language does not use an abstract noun for the idea behind **varieties**, you can express the idea by using an adjective such as “various” or “different.” Alternate translation: “various gifts” or “different gifts” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 4 su9f figs-ellipsis τὸ…αὐτὸ Πνεῦμα 1 Jesus is accursed Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same Spirit** who gives the **varieties of gifts**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “the same Spirit gives them all” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 5 n4h7 figs-abstractnouns διαιρέσεις διακονιῶν 1 Jesus is accursed If your language does not use an abstract noun for the idea behind **varieties**, you can express the idea by using an adjective such as “various” or “different.” Alternate translation: “various ministries” or “different ministries” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 5 z91g figs-abstractnouns διακονιῶν 1 Jesus is accursed If your language does not use an abstract noun for the idea behind **ministries**, you can express the idea by using a verb such as “serve” or “minister.” Alternate translation: “of ways to minister” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 5 xf4p figs-ellipsis ὁ αὐτὸς Κύριος 1 Jesus is accursed Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same Lord** whom people serve with the **varieties of ministries**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “all of them minister for the same Lord” or “everyone serves the same Lord” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 6 ybaf figs-abstractnouns διαιρέσεις ἐνεργημάτων 1 who is working all things in everyone If your language does not use an abstract noun for the idea behind **varieties**, you can express the idea by using an adjective such as “various” or “different.” Alternate translation: “various workings” or “different workings” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 6 mmdx translate-unknown ἐνεργημάτων 1 who is working all things in everyone Here, **workings** refers to “activities” or “actions,” that is, doing things. If it would be helpful in your language, you could express **workings** with a word or phrase that refers generally to “doing things.” Alternate translation: “of activities” or “of ways to do things” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 6 r3vr figs-ellipsis ὁ αὐτὸς Θεός 1 who is working all things in everyone Here Paul omits some words that your language may require to make a complete thought. Paul implies that it is **the same God** who empowers the **varieties of workings**. If your readers would not infer that information, and if your language requires these words to make a complete thought, you could supply them. Alternate translation: “it is the same God” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 6 eth3 figs-explicit τὰ πάντα ἐν πᾶσιν 1 who is working all things in everyone Here, **all things in everyone** could refer: (1) specifically to **all** gifts, ministries, and workings that God **works** in **everyone** who believes. Alternate translation: “each of these things in each person” (2) generally to how God **works all things** in “everything and everyone.” Alternate translation: “everything in everyone” or “all things in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 7 x7mv figs-activepassive ἑκάστῳ…δίδοται 1 to each one is given If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses this form to focus on the gifts rather than focusing on the one who gives them. If you must state who did the action, Paul implies that “God” did it (see [12:6](../12/06.md)). Alternate translation: “to each one God gives” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 12 7 zyqc figs-abstractnouns ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given If your language does not use an abstract noun for the idea behind **display**, you can express the idea by using a verb such as “display” or “manifest.” Alternate translation: “how they display the Spirit” or “how they manifest the power of the Spirit” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 7 j2rf figs-possession ἡ φανέρωσις τοῦ Πνεύματος 1 to each one is given Here Paul uses the possessive form to indicate how **the Spirit** is revealed by **the outward display**. If it would be helpful in your language, you could express the idea behind that **the outward display** is a revelation of **the Spirit**with a verbal phrase. Alternate translation: “the ability to outwardly display the Spirit” or “a way to outwardly display the Spirit” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 12 7 rd8z figs-abstractnouns πρὸς τὸ συμφέρον 1 to each one is given If your language does not use an abstract noun for the idea behind **benefit**, you can express the idea by using a verb such as “benefit” or “help.” Alternate translation: “in order to benefit everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 8 c9ak figs-activepassive ᾧ μὲν…διὰ τοῦ Πνεύματος δίδοται 1 to one is given by the Spirit a word If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize what **is given** over who gives it. If you must state who did the action, Paul implies that “God” or **the Spirit** did it. Alternate translation: “the Spirit gives to one” or “God gives to one through the Spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 12 8 i6n9 writing-pronouns ᾧ…ἄλλῳ 1 to one is given by the Spirit a word While Paul specifically refers to **one** and to **another**, he is not speaking about just two people. Rather, he is using this form to give two examples. If it would be helpful in your language, you could express that Paul is using two examples here with a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to certain people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 8 us1k figs-metonymy λόγος -1 a word Here, **word** figuratively represents what someone says in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “a message … a message” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 12 8 terk figs-abstractnouns λόγος σοφίας 1 a word If your language does not use an abstract noun for the idea behind **wisdom**, you can express the idea in another way. Paul could mean that: (1) the **word** is characterized by **wisdom**. Alternate translation: “a wise word” (2) the **word** gives **wisdom** to those who hear it. Alternate translation: “a word that makes others wise” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 8 pe8s figs-ellipsis ἄλλῳ…λόγος 1 is given 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 (**is given**). If your language does need these words, you could supply them from that clause. Alternate translation: “to another is given a word” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 8 pbe4 figs-abstractnouns λόγος γνώσεως 1 is given If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea in another way. Paul could mean that: (1) the **word** is characterized by **knowledge**. Alternate translation: “an enlightened word” (2) the **word** gives **knowledge** to those who hear it. Alternate translation: “a word that makes others knowledgeable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 9 dkia ἑτέρῳ 1 to another gifts of healing by the one Spirit Here Paul uses a different word for **another** than he does in the previous verse or the rest of this verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person”
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1CO 12 9 zhfq writing-pronouns ἑτέρῳ…ἄλλῳ 1 to another gifts of healing by the one Spirit In both parts of this verse, Paul specifically refers to **another**. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If it would be helpful in your language, you could express that Paul is giving examples here with a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 9 rh96 figs-ellipsis ἑτέρῳ πίστις…ἄλλῳ…χαρίσματα 1 to another gifts of healing by the one Spirit Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of [12:8](../12/08.md) (“is given”). If your language does need these words, you could supply them from that clause. Alternate translation: “to another is given faith … to another are given gifts” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 9 s2lf figs-explicit πίστις 1 to another gifts of healing by the one Spirit Here, **faith** refers to a special belief in God. It does not refer to the **faith** that all believers have. This special **faith** could be the belief in God that is required to do miracles, or it could be the ability to help others believe more, or it could be something else. If it would be helpful in your language, you could express more explicitly that **faith** by itself is a special kind of **faith**. Alternate translation: “special faith” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 9 foa8 figs-abstractnouns πίστις 1 to another gifts of healing by the one Spirit If your language does not use an abstract noun for the idea behind **faith**, you can express the idea by using a verb such as “believe” or “trust.” Alternate translation: “the ability to believe” or “how they believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 9 szhv τῷ ἑνὶ Πνεύματι 1 to another gifts of healing by the one Spirit Here, **that one Spirit** means basically the same thing as **the same Spirit**. Paul uses a different phrase because changing a repeated phrase was sometimes considered good style in his culture. If it would not be good style to state **the same Spirit** with different words in your language, and if your readers would be confused about why Paul changes his words, you could use **the same Spirit** here instead of **that one Spirit**. Alternate translation: “the same Spirit”
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1CO 12 10 x572 writing-pronouns ἄλλῳ…ἄλλῳ…ἄλλῳ…ἑτέρῳ…ἄλλῳ 1 to another prophecy Throughout this verse, Paul specifically refers to **another**. When he does this, he is not speaking about just one person. Rather, he is using this form to give an example. If it would be helpful in your language, you could express that Paul is giving examples here with a form in your language that does indicate representative examples, or you could use plural forms here. Alternate translation: “to other people … to other people … to other people … to other people … to other people” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 10 v7xy figs-ellipsis ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ προφητεία, ἄλλῳ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν. 1 to another various kinds of tongues Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly at the beginning of [12:8](../12/08.md) (“is given”). If your language does need these words, you could supply them from that clause. Alternate translation: “and to another are given workings of power; to another is given prophecy; to another are given discernments of spirits; to another are given kinds of tongues; and to another is given the interpretation of tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 10 j8qk figs-abstractnouns ἐνεργήματα δυνάμεων 1 to another the interpretation of tongues If your language does not use abstract nouns for the ideas behind **workings** or **power**, you can express the ideas by using a verb and adverbs. Alternate translation: “how they powerfully work” or “what they powerfully do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 10 ekgi figs-possession ἐνεργήματα δυνάμεων 1 to another the interpretation of tongues Here Paul uses the possessive form to speak about **workings** that are characterized by **power**. This could mean: (1) that the person can “work” things that are “powerful.” Alternate translation: “doing powerful deeds” or “doing miracles” (2) that the **workings** exhibit or show **power**. Alternate translation: “powerful workings” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 12 10 tnym figs-abstractnouns προφητεία 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **prophecy**, you can express the idea by using a verb such as “prophesy.” Alternate translation: “how they prophesy” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 10 dl8g figs-abstractnouns διακρίσεις πνευμάτων 1 to another the interpretation of tongues If your language does not use an abstract noun for the idea behind **discernments**, you can express the idea by using a verb such as “discern.” Alternate translation: “how they discern spirits” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 10 cl59 translate-unknown διακρίσεις 1 to another the interpretation of tongues Here, **discernments** could refer to: (1) the ability to make decisions about **spirits**. Alternate translation: “judging” (2) the ability to evaluate or identify **spirits**. Alternate translation: “evaluation” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 10 mab7 translate-unknown πνευμάτων 1 to another the interpretation of tongues Here, **spirits** could refer to: (1) speech or deeds empowered by **spirits** or the **Spirit**. In this case, those with this “gift” can “discern” whether speech and deeds come from God’s Spirit or not. Alternate translation: “concerning spiritual things” (2) spiritual beings themselves. In this case, those with this “gift” can “discern” whether **spirits** represent God or not. Alternate translation: “between spirits” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 10 vfox ἑτέρῳ 1 to another the interpretation of tongues Here Paul uses a different word for **another** than he does in the previous two verses or in the rest of this verse, except for the one case noted in the last verse. It is possible that Paul uses this different word to indicate that he is beginning a new section in the list. If you are breaking the list up into sections, you could begin a new section here. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “To another person”
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1CO 12 10 skl8 figs-metonymy γλωσσῶν -1 various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is speaking a language. If it would be helpful in your language, you could indicate that **tongues** is a way of speaking about “languages” by using a comparable term or expressing the idea plainly. Alternate translation: “of languages … of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 12 10 ork3 translate-unknown γένη γλωσσῶν 1 to another the interpretation of tongues Here, **kinds of tongues** identifies words spoken in languages that the believers could not normally understand. The **tongues** could refer to any or all of the following languages: (1) an otherwise unknown language that one person speaks to God. Alternate translation: “ecstatic speech” or “various private languages” (2) the language or languages spoken by angels. Alternate translation: “various angelic languages” (3) foreign languages that the specific believers in the church do not speak. Alternate translation: “various foreign languages” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 10 vcgb figs-explicit ἑρμηνία γλωσσῶν 1 the interpretation of tongues Here, the **interpretation** could refer to: (1) translation of the **tongues** into a language that the believers understand. Alternate translation: “the translation of tongues” (2) understanding and then explaining the meaning of what was spoken in **tongues**. Alternate translation: “the explanation of tongues” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 10 c14y figs-abstractnouns ἑρμηνία γλωσσῶν 1 the interpretation of tongues If your language does not use an abstract noun for the idea behind **interpretation**, you can express the idea by using a verb such as “interpret.” Alternate translation: “how they interpret tongues” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 11 z383 figs-idiom τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα 1 one and the same Spirit Here, **one and the same** emphasizes that there is only **one** Holy Spirit and that each gift is given by the **same** Holy Spirit, not by a different spirit. If it would be helpful in your language, you could express **one and the same** with a comparable phrase that identifies the Holy Spirit as the only one who gives all the gifts. Alternate translation: “there is only one Holy Spirit, who” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 11 nunm translate-unknown ἰδίᾳ 1 one and the same Spirit Here, **individually** refers to how the Spirit “distributes” the gifts to specific individuals. In other words, different people receive different gifts. If it would be helpful in your language, you could express **individually** with a word or phrase that identifies people on their own, apart from the communities they participate in. Alternate translation: “by himself or herself” or “separately” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 11 wvmz translate-unknown καθὼς βούλεται 1 one and the same Spirit Here, **just as he desires** means that the **Spirit** “distributes” the gifts as he decides, not because of any other factors. If it would be helpful in your language, you could express **desires** with a word that refers to what the **Spirit** “decides” or “chooses.” Alternate translation: “in the way that he chooses” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 12 g2xa figs-genericnoun τὸ σῶμα 1 Connecting Statement: Here Paul is speaking of “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “a human body, for example,” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 12 12 cjsq figs-idiom ἕν ἐστιν 1 Connecting Statement: Here, **one** refers to how the **body** is a single entity. In other words, we can count **one** body as **one** thing, even though it is made up of many parts. If it would be helpful in your language, you could express **one** with a word or phrase that emphasizes the unity of the **body**. Alternate translation: “is united” or “is a unity” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 12 j3xl grammar-connect-logic-contrast πολλὰ ὄντα 1 Connecting Statement: Here, **being many** contrasts with the words that follow: **are one body**. If it would be helpful in your language, you could introduce **being many** with a word or phrase that explicitly indicates a contrast. Alternate translation: “although they are many” or “despite being many” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 12 12 c1e1 figs-extrainfo καθάπερ…οὕτως καὶ ὁ Χριστός 1 Connecting Statement: Here Paul does not explain how **Christ** is like **the body** he describes in this verse. Instead, he slowly explains how **Christ** is like **the body** throughout the following verses. In [12:27](../12/27.md), he fully explains what he means: “you are the body of Christ and individually members of it.” Because Paul goes on to explain what **so also {is} Christ** means in the next verses, you should express this phrase by emphasizing the comparison between **the body** and **Christ** but without giving any more detail. Alternate translation: “just as … Christ too is like this” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 12 13 s881 ἐν ἑνὶ Πνεύματι 1 For by one Spirit we were all baptized Here, **by one Spirit** could refer to: (1) the person in whom **we were all baptized**. In other words, the baptism happens by the power of the **one Spirit** or leads to the reception of the **one Spirit**. Alternate translation: “in one Spirit” or “into one Spirit” (2) the one who performs the “baptism.” Alternate translation: “by the work of the one Spirit”
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1CO 12 13 g8uk figs-activepassive ἐν ἑνὶ Πνεύματι ἡμεῖς πάντες…ἐβαπτίσθημεν 1 For by one Spirit we were all baptized If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Here, the one who does the “baptizing” could be: (1) the believer who performs a water baptism by means of the Spirit’s power. Alternate translation: “fellow believers baptized all of us by the power of the Spirit” (2) God, who gives the **one Spirit** to believers during a water baptism or in a way that is like a “baptism.” Alternate translation: “God baptized all of us in one Spirit” or “it was as if God baptized us by giving us the one Spirit, which means that he united us” (3) the **one Spirit**, who empowers the water baptism or unites us in a way similar to a baptism. Alternate translation: “the one Spirit baptized all of us” or “it was as if the one Spirit baptized us, which means that he united us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 12 13 xijs figs-explicit πάντες…ἐβαπτίσθημεν 1 For by one Spirit we were all baptized Here, **baptized** could refer to: (1) water baptism, which is connected to the **Spirit**. Alternate translation: “were all baptized in water” (2) becoming a believer and receiving the **Spirit**, which is like being **baptized**. Alternate translation: “were all incorporated by something like baptism” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 13 xfrh figs-idiom πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν 1 For by one Spirit we were all baptized Here, being **baptized into** something or someone identifies with whom one is being united in baptism. In this case, believers are united together as **one body** when they are **baptized**. Alternate translation: “were all baptized so that we became one body” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 13 noi4 figs-metaphor εἰς ἓν σῶμα 1 For by one Spirit we were all baptized Here Paul speaks as if believers together were **one body**. By speaking in this way, he emphasizes the unity that believers have because they together have the **Spirit** as the **body** of Christ. Paul uses this metaphor throughout the following verses, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “into close union, as if we were one body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 12 13 r9hm εἴτε…δοῦλοι, εἴτε ἐλεύθεροι 3 whether bound or free Alternate translation: “whether slaves or freedmen”
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1CO 12 13 ju15 figs-activepassive πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses this form to emphasize the people who are drinking rather than emphasizing the one who provides the drink. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God made us all drink one Spirit” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 12 13 r5kw figs-metaphor πάντες ἓν Πνεῦμα ἐποτίσθημεν 1 all were made to drink of one Spirit Here Paul speaks as if receiving the **Spirit** or being empowered by the **Spirit** is “drinking” the **Spirit**. It is possible that he speaks in this way to make the Corinthians think about the Lord’s Supper (“drinking the cup”), especially since the beginning of the verse speaks of being **baptized**. The main point is that all those who **drink** the **one Spirit** are united together by that drinking. If it would be helpful in your language, you could express this metaphor with a comparable metaphor or express the idea plainly. Alternate translation: “all received one Spirit” or “all partook of the one Spirit” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 12 14 dshs figs-genericnoun τὸ σῶμα 1 all were made to drink of one Spirit Here Paul is speaking of “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “any body” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 12 15 rdjj figs-hypo ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that a **foot** could talk and claim that it is not **of the body** because it is not **a hand**. He uses this hypothetical situation because it is absurd for a **foot** to talk, and it is even more absurd that a **foot** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose a foot would say, ‘Since I am not a hand, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 12 15 aq31 figs-genericnoun ὁ πούς 1 all were made to drink of one Spirit Paul is using any **foot** as an example. He is not speaking about one particular **foot** that can talk. If it would be helpful in your language, you could express this form with a form that refers to any **foot**. Alternate translation: “a foot” or “any foot” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 12 15 o9bk figs-personification ἐὰν εἴπῃ ὁ πούς 1 all were made to drink of one Spirit Here Paul speaks as if a **foot** could **say** things. He speaks in this way because he wants the Corinthians to think of themselves as body parts making up the body of Christ, and so **the foot** is an example for them. He also wishes them to see how absurd it is for a **foot** to say what it says here. If it would be helpful in your language, you could express this figure of speech by clarifying that this is a hypothetical situation in which a **foot** can say things. Alternate translation: “Say that a foot could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 12 15 efom figs-quotations εἴπῃ…ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit If your language does not use this form, you can translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not a hand, it is not of the body” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 12 15 r4qq figs-idiom οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here, **of the body** identifies something that belongs to or is part of **the body**. If it would be helpful in your language, you could express **of the body** with a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 15 iyx7 figs-doublenegatives οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul uses two negative words to express the idea that the reason that the **foot** gives is not valid for separating it from **the body**. If it would be helpful in your language, you could express the idea behind the two negative wordswith positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 12 15 pqtz writing-pronouns τοῦτο 1 all were made to drink of one Spirit Here, **this** refers back to what the **foot** said about not being a hand. If it would be helpful in your language, you could express **this** with a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 16 ie72 figs-hypo ἐὰν εἴπῃ τὸ οὖς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that an **ear** could talk and claim that it is not **of the body** because it is not an **eye**. He uses this hypothetical situation because it is absurd for an **ear** to talk, and it is even more absurd that an **ear** would say these things if it could talk. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose an ear would say, ‘Since I am not an eye, I am not of the body’” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 12 16 uoju figs-genericnoun τὸ οὖς 1 all were made to drink of one Spirit Paul is using any **ear** as an example. He is not speaking about one particular **ear** that can talk. If it would be helpful in your language, you could express this form with a form that refers to any **ear**. Alternate translation: “an ear” or “any ear” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 12 16 gb60 figs-personification ἐὰν εἴπῃ τὸ οὖς 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), here Paul speaks as if an **ear** could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so **the ear** is an example for them. He also wishes them to see how absurd it is for an **ear** to say what it says here. If it would be helpful in your language, you could express this figure of speech by clarifying that this is a hypothetical situation in which a foot can say things. Alternate translation: “say that an ear could talk, and it said” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 12 16 lidw figs-quotations εἴπῃ…ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος; 1 all were made to drink of one Spirit If your language does not use this form, you can translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “would say that, since it is not an eye, it is not of the body” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 12 16 c3vw figs-idiom οὐκ εἰμὶ ἐκ τοῦ σώματος…οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Just as in [12:15](../12/15.md), **of the body** identifies something that belong to or is part of **the body**. If it would be helpful in your language, you could express **of the body** with a form in your language that refers to what is part of or belongs to something else. Alternate translation: “I am not a part of the body … it is not a part of the body” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 16 gdk1 figs-doublenegatives οὐ παρὰ τοῦτο, οὐκ ἔστιν ἐκ τοῦ σώματος 1 all were made to drink of one Spirit Here Paul uses two negative words to express the idea that the reason that **the ear** gives is not valid for separating it from **the body**. If it would be helpful in your language, you could express the idea behind the two negative wordswith positive words or only one negative word. Alternate translation: “despite that, it is of the body” or “it is still of the body” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 12 16 j4ce writing-pronouns τοῦτο 1 all were made to drink of one Spirit Here, **this** refers back to what **the ear** said about not being **an eye**. If it would be helpful in your language, you could express **this** with a word or phrase that more clearly identifies what it refers to. Alternate translation: “this reasoning” or “that idea” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 17 dfrr figs-hypo εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή? εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις? 1 where would the sense of hearing be? … where would the sense of smell be? Here Paul is using two hypothetical situations to teach the Corinthians. He wants them to imagine that **the whole body** was **an eye** or **an ear**. He uses these hypothetical situations because it is absurd for **an eye** or **an ear** to make up **the whole body**. Use a natural way in your language to introduce hypothetical situations. Alternate translation: “Suppose the whole body were an eye; where would the hearing be? Suppose the whole were an ear; where would the sense of smell be?” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 12 17 zl05 figs-genericnoun ὅλον τὸ σῶμα…ὅλον 1 where would the sense of hearing be? … where would the sense of smell be? Here Paul is speaking of “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “any whole body … any whole” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 12 17 rsl6 figs-rquestion ποῦ ἡ ἀκοή?…ποῦ ἡ ὄσφρησις? 1 where would the sense of hearing be? … where would the sense of smell be? Paul does not ask these questions because he is looking for information about **where** the senses of **hearing** and **smell** are. Rather, he asks them to involve the Corinthians in what he is arguing. The questions assume that the answer is “nowhere.” In other words, a **body** that is only **an eye** does not have **hearing**, and a **body** that is only an **ear** does not have **smell**. If it would be helpful in your language, you could express these questions by stating the ideas with strong negations. Alternate translation: “it would never hear anything. … it would never smell anything.” or “it would not have hearing. … it would not have the sense of smell.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 12 17 uuvi figs-ellipsis ὅλον 2 where would the sense of hearing be? … where would the sense of smell be? Here Paul omits **body** because he stated it explicitly in the previous sentence. If your language needs to state **body** here, you could supply it from the previous sentence. Alternate translation: “the whole body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 18 n3pu grammar-connect-logic-contrast νυνὶ δὲ 1 where would the body be? Here, **But now** introduces what is true, in contrast to the hypothetical situations Paul offered in the last verse ([12:17](../12/17.md)). Here, the word **now** does not refer to time. If it would be helpful in your language, you could express **But now** with a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 12 18 habs figs-infostructure τὰ μέλη, ἓν ἕκαστον αὐτῶν ἐν 1 where would the body be? Here Paul interrupts his sentence to include **each one of them**. In Paul’s culture, this interruption emphasized **each one of them**. If it would be helpful in your language, you could indicate why Paul interrupts his sentence by rearranging the phrases and expressing the emphasis in another way. Alternate translation: “each and every member in” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 12 18 yikv translate-unknown καθὼς ἠθέλησεν 1 where would the body be? Here, **just as he desired** means that the God **appointed the members** as he decided, and not because of any other factors. If it would be helpful in your language, you could express **desired** with a word that refers to what God “decided” or “chose.” Alternate translation: “in the way that he chose” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 19 eswt figs-hypo εἰ…ἦν τὰ πάντα ἓν μέλος, ποῦ 1 where would the body be? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all** the body parts were just **one member**, that is, one kind of body part. He uses this hypothetical situation because it is absurd for **all** body parts to be **one member**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose they were all one member; where” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 12 19 zw6k figs-explicit τὰ…ἓν μέλος 1 the same member Here, **one member** refers to one kind of **member**. In other words, it does not indicate that there is only one body part (one arm, for example). Rather, it indicates that all the body parts are of one type (as if all the ears, legs, and other body parts were all arms). If it would be helpful in your language, you could express **one member** by clarifying that Paul has in mind many members that are of one kind. Alternate translation: “one kind of member” or “one type of member” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 19 y4vg figs-rquestion ποῦ τὸ σῶμα? 1 where would the body be? Paul does not ask this question because he is looking for information about **where** the **body** is. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nowhere.” In other words, a **body** that is made up of only **one member** is not a **body** at all. If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “there would be no body!” or “the body would certainly not exist.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 12 20 hmcr grammar-connect-logic-contrast νῦν δὲ 1 where would the body be? Just as in [12:18](../12/18.md), **But now** introduces what is true, in contrast with the hypothetical situations Paul offered in the last verse (12:19). The word **now** does not refer to time here. If it would be helpful in your language, you could express **But now** with a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 12 20 qr0s figs-explicit πολλὰ…μέλη 1 where would the body be? Here, **many members** refers to many kinds of **member**. In other words, it does not indicate that there are many examples of one body part (many arms, for example). Rather, it indicates that there are many different types of **members** (ears, legs, and arms, for example). If it would be helpful in your language, you could express **many members** by clarifying that Paul has in mind many different kinds of **members**. Alternate translation: “there are many types of members” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 20 honm figs-ellipsis ἓν δὲ σῶμα 1 where would the body be? Here Paul omits some words that your language might need to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**there are**). If your language does need these words here, you could supply them from the previous clause. Alternate translation: “but there is one body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 21 nl5l figs-hypo οὐ δύναται…ὁ ὀφθαλμὸς…ἡ κεφαλὴ τοῖς ποσίν 1 where would the body be? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that an **eye** and a **head** could talk to other body parts. He uses this hypothetical situation because, if these body parts could talk, they would never say **“I have no need of you”** to other body parts. His point is that human body parts work together; they do not try to get rid of each other. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that the eye could speak. It is not able … suppose that the head could speak. It is not able to say to the feet” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 12 21 ig02 figs-personification οὐ δύναται…ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί, χρείαν σου οὐκ ἔχω; ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν, χρείαν ὑμῶν οὐκ ἔχω 1 where would the body be? Here Paul speaks as if an **eye** and a **head** could say things. He speaks in this way because he wants the Corinthians to think of themselves as body parts of the body of Christ, and so the **eye** and the **head** are examples for them. He also wishes them to see how absurd it would be if an **eye** or a **head** were to say that it did not need other body parts. If it would be helpful in your language, you could express this figure of speech by clarifying that this is a hypothetical situation in which an **eye** or a **head** can say things. Alternate translation: “say that an eye could talk. It is not able to say to the hand, ‘I do not have need of you.’ Or again, say that a head could talk. It is not able to say to the hand, ‘I do not have need of you.’” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 12 21 cmnr figs-quotations τῇ χειρί, χρείαν σου οὐκ ἔχω…τοῖς ποσίν, χρείαν ὑμῶν οὐκ ἔχω. 1 where would the body be? If your language does not use this form, you can translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “that it does not need the hand … that it does not need the feet” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 12 21 ytya figs-genericnoun οὐ δύναται…ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί…ἡ κεφαλὴ τοῖς ποσίν 1 where would the body be? Paul is using these body parts as examples. He is not speaking about one particular **eye**, **hand**, **head**, or **feet**. If it would be helpful in your language, you could express this form with a form that refers to any ear. Alternate translation: “no eye is able to say to a hand … no head is able to say to feet” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 12 21 lhik figs-idiom χρείαν σου οὐκ ἔχω…χρείαν ὑμῶν οὐκ ἔχω 1 where would the body be? Here, **I do not have need of you** is a natural way to express this idea in Paul’s language. In some languages, this clause sounds unnatural or longer than it needs to be. Paul is not using this form for special emphasis, so you could express the idea in whatever way seems natural in your language. Alternate translation: “I do not require you … I do not require you” or “You are not needed … You are not needed” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 21 q8ru grammar-connect-words-phrases ἢ πάλιν 1 where would the body be? Here, **or again** introduces another example. If it would be helpful in your language, you could express **or again** with a word or phrase that introduces another example. Alternate translation: “or, for another example,” or “or further” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 12 21 jwzv figs-ellipsis ἡ κεφαλὴ τοῖς ποσίν 1 where would the body be? 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 (**is not able to say**). If your language does need these words, you could supply them from that clause. Alternate translation: “the head is not able to say to the feet” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 12 22 hnt4 translate-unknown ἀσθενέστερα 1 where would the body be? Here, **weaker** refers to physical frailty or lack of strength. It is unclear which body parts he might have considered to be **weaker**. Use a similar general word that identifies frailty or weakness. Alternate translation: “frailer” or “less strong” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 22 w75w translate-unknown ἀναγκαῖά 1 where would the body be? Here, **essential** identifies the **weaker** bodies parts as required for the body to function properly. If it would be helpful in your language, you could express **essential** with a word or phrase that identifies the body parts as “necessary” or “required.” Alternate translation: “required” or “indispensable” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 22 q1wr figs-explicit πολλῷ μᾶλλον…ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστιν 1 where would the body be? Here Paul seems to be stating a general principle that the **weaker** a body part is, the **more** it ends up being **essential** for the body. He implies a comparison with other body parts, which are “stronger” but “less essential.” If it would be helpful in your language, you could express the idea behind this general principle or what Paul is comparingmore explicitly. Alternate translation: “to be weaker than other members are actually that much more essential than those other members” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 23 apc4 figs-explicit καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν; καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει; 1 our unpresentable members Throughout this verse, Paul is most likely thinking about how we carefully wear clothing that covers our **less honorable** and **unpresentable** body parts. He does not specify which body parts these would be, but it is likely that he has genital organs in mind. If it would be helpful in your language, you could state explicitly that Paul has clothing in mind as the way we **bestow** some body parts with **greater honor** or give them **more dignity**. Alternate translation: “and those of the body which we think to be less honorable, we bestow them greater honor by clothing them; and our unpresentable members have more dignity because of the care we take to cover them” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 23 vilq writing-pronouns ἃ…τοῦ σώματος 1 our unpresentable members Here, **those** refers back to the “members” in [12:22](../12/22.md). If it would be helpful in your language, you could express **those** with “members” instead. Alternate translation: “the members of the body which” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 23 ring figs-infostructure ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν 1 our unpresentable members Here Paul identifies what he is talking about first (**those of the body which we think to be less honorable**) and then refers back to that phrase by using **them** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “we bestow greater honor on those of the body which we think to be less honorable” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 12 23 mhim figs-abstractnouns τούτοις τιμὴν περισσοτέραν περιτίθεμεν 1 our unpresentable members If your language does not use an abstract noun for the idea behind **honor**, you can express the idea by using a verb such as “honor” or an adverb such as “honorably.” Alternate translation: “we treat them honorably” or “we honor them more” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 23 id5z figs-euphemism τὰ ἀσχήμονα ἡμῶν 1 our unpresentable members Here, **unpresentable members** is a polite way to refer to sexual organs. If it would be helpful in your language, you could express **unpresentable members** with a comparable polite term. Paul’s euphemism contrasts **unpresentable** with **dignity**. If possible, use a euphemism that similarly creates a contrast. Alternate translation: “our private parts” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 12 23 rn4p figs-abstractnouns εὐσχημοσύνην περισσοτέραν ἔχει 1 our unpresentable members If your language does not use an abstract noun for the idea behind **dignity**, you can express the idea by using a verb such as “dignify” or an adjective such as “presentable.” Alternate translation: “are more dignified” or “are more presentable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 24 lxj8 figs-explicit τὰ…εὐσχήμονα ἡμῶν 1 our unpresentable members Here, **presentable members** contrasts with the “unpresentable members” in [12:23](../12/23.md). These **presentable members** are probably those body parts which we do not cover with clothing, but Paul does not specify exactly which body parts he is thinking about. If it would be helpful in your language, you could express **presentable members** with a word or phrase that contrasts with how you translated “unpresentable members.” Alternate translation: “nonprivate parts” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, you could translate **do not have need** by referring 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]])
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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 it would be helpful in your language, you could express **combined the body together** with a comparable metaphor or express the idea plainly. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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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 [12:23–24](../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 it would be helpful in your language, you could express the idea behind this implicationmore 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]])
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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 can 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]])
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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 means 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]])
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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 can 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]])
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1CO 12 25 u3wp figs-personification ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη 1 there may be no division within the body, but Here Paul speaks as if **the members** of a body could **care for another**. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If it would be helpful in your language, you could express this figure of speech with an analogy or express the idea plainly. Alternate translation: “the members should work together like they care for one another” or “the members should work with each other” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 12 25 z4kk figs-idiom τὸ αὐτὸ 1 there may be no division within the body, but Here, **the same** means that **the members** are “caring” for each body part **the same** way they care for all the others. In other words, the body parts make no distinctions about honor or dignity. Instead, they treat each other **the same**. If it would be helpful in your language, you could express the idea behind **the same**with a comparable phrase that emphasizes equality or similarity. Alternate translation: “equally” or “without distinctions” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 12 26 wyve grammar-connect-condition-hypothetical εἴτε πάσχει ἓν μέλος…εἴτε δοξάζεται μέλος 1 one member is honored Here Paul uses the conditional form to show the connection between **one member** and **all the members**. If the conditional form does not draw a close connection between what happens to **one** and what happens to **all**, you could use a different form that does draw a close connection. Alternate translation: “when one member suffers … when a member is honored” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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1CO 12 26 gqc1 figs-personification εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **one member** and indeed **all the members** of a body could **suffer**, which is a word that is normally used for people instead of things. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so the **members** of a human body are an example for them. Here, he specifically has in mind the idea that an injury or infection in one body part (a finger, for example) has an effect on the entire body. If it would be helpful in your language, you could express this figure of speech with an analogy or express the idea plainly. Alternate translation: “if one member feels pain, all the members also feel the pain” or “if one member is like a person who suffers, all the members also join in the suffering” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 12 26 da97 figs-activepassive δοξάζεται μέλος 1 one member is honored If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to avoid stating who is doing the “honoring.” If you must state who does it, you can use a vague or indefinite subject. Alternate translation: “they honor a member” or “a member receives honor” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 12 26 vlcf figs-personification συνχαίρει πάντα τὰ μέλη 1 one member is honored Here Paul speaks as if **all the members** of a body could **rejoice** like people do. He speaks in this way because he wants the Corinthians to think of themselves as **members** of the body of Christ, and so **the members** of a human body are an example for them. If it would be helpful in your language, you could express this figure of speech with an analogy or express the idea plainly. Alternate translation: “all the members are like people who rejoice together” or “all the members together receive the honor” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 12 27 z2ct grammar-connect-words-phrases δέ 1 Now you are Here, **Now** introduces the application of what Paul has been saying about **the body** in [12:12–26](../12/12.md). You could use a word or phrase that would naturally introduce an application or explanation of what Paul has said in these verses. Alternate translation: “In the end,” or “What I mean is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 12 27 i8i6 figs-metaphor ὑμεῖς…ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους 1 Now you are Here Paul speaks as if believers were **members**, or body parts, that together make up **the body of Christ**. By speaking in this way, he applies everything he has said in [12:12–26](../12/12.md) about “bodies” to the church, and he emphasizes the unity of the church. Paul used **body** language throughout this whole paragraph, and it is an important metaphor for 1 Corinthians and for Christian teaching. Because of this, you should preserve this metaphor or, if you must express the idea differently, use an analogy. Alternate translation: “it is as if you are the body of Christ and individually members of it” or “you function as the body of Christ, and individually you function as members of it” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 12 27 gul0 translate-unknown μέλη ἐκ μέρους 1 Now you are Here, **individually** refers to how specific people are **members** of the **body of Christ**. In other words, discrete people can each be considered a “member”. If it would be helpful in your language, you could express **individually** with a word or phrase that identifies people on their own, apart from the communities in which they participate. Alternate translation: “each one of you is a member of it” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 28 n04s writing-pronouns οὓς 1 first apostles Here, **some** refers to the specific people who have the gifts listed in the rest of this verse. If it would be helpful in your language, you could express **some** by clarifying that it refers to the people who have the gifts or titles he gives in the list. Alternate translation: “people to specifically function” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 12 28 ft5q translate-ordinal πρῶτον…δεύτερον…τρίτον 1 first apostles If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “one, … two, … three,” (See: [[rc://en/ta/man/translate/translate-ordinal]])
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1CO 12 28 ll3s ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων 1 first apostles Here Paul could use the numbers and **then** to indicate: (1) that he listed these things in the order in which he thought of them. In this case, there is no special significance to the numbers, and Paul stopped numbering items because he kept listing things after he said **then**. Alternate translation: “church. This includes first apostles, second prophets, third teachers, then miracles, then gifts of healing” (2) that the items are listed in order of importance or authority until Paul starts using **then**. This means that **apostles**, **prophets**, and **teachers** have special importance or authority in that order. Alternate translation: “church. Most important are apostles, second are prophets, and third are teachers. Then there are miracles, gifts of healing” (3) that the items are listed in the order in which God uses them in the church, up until Paul starts using **then**. Alternate translation: “church, which first requires apostles, second prophets, and third teachers. Then God gives miracles, gifts of healing”
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1CO 12 28 al4j figs-explicit ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν 1 first apostles When Paul stops using numbers in his list, he also stops using titles for people and instead names the gifts they have. However, the questions in the next two verses ([12:29–30](../12/29.md)) show that Paul wants the Corinthians to think about these gifts as belonging to specific people. If your readers would be confused by the change from titles to gifts, you could explicitly connect these gifts with the people who perform them. Alternate translation: “then people who perform miracles, then those with gifts of healing, those who help, those who administer, and those who speak various kinds of tongues” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 12 28 unh1 translate-unknown ἀντιλήμψεις 1 those who provide helps Here, **helps** could refer to: (1) acts that help other people. Alternate translation: “helpful deeds” (2) service that **helps** the church, which would include administrative work and distributing aid to those in need. Alternate translation: “supporting the church” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 28 hoxw figs-abstractnouns κυβερνήσεις 1 those who provide helps If your language does not use an abstract noun for the idea behind **administration**, you can express the idea by using an adjective such as “administrative” or a verb such as “lead” or “direct.” Alternate translation: “administrative skills” or “the ability to lead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 12 28 w726 translate-unknown γένη γλωσσῶν 1 those who have various kinds of tongues Here, **various kinds of tongues** has the same meaning it had in [12:10](../12/10.md). Translate it the same way you did there. (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 12 28 ovh9 figs-metonymy γλωσσῶν 1 those who have various kinds of tongues Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If it would be helpful in your language, you could indicate that **tongues** is a way of speaking about “languages” by using a comparable term or expressing the idea plainly. Alternate translation: “of languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 12 29 aq64 figs-rquestion μὴ πάντες ἀπόστολοι? μὴ πάντες προφῆται? μὴ πάντες διδάσκαλοι? μὴ πάντες δυνάμεις? 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? 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 are not” or “no, they do not.” If it would be helpful in your language, you could express these questions by stating the ideas as strong negations. Alternate translation: “Not all are apostles. Not all are prophets. Not all are teachers. Not all do miracles.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 12 29 gryp figs-ellipsis μὴ πάντες δυνάμεις 1 Are all of them apostles? Are all prophets? Are all teachers? Do all do powerful deeds? Here, unlike with the other questions in the verse, supplying **are** does not make sense. Paul is not saying that **Not all** “are” **miracles**. Rather, he is saying that **Not all** perform **miracles**. You could supply a comparable word that refers to “performing” **miracles**. Alternate translation: “Not all perform miracles, do they” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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 it would be helpful in your language, you could express these questions by stating 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]])
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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 to speak a language. If it would be helpful in your language, you could indicate that **tongues** is a way of speaking about “languages” by using a comparable term or expressing the idea plainly. Alternate translation: “in other languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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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]])
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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]])
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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]])
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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]])
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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 can 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 can 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 can use the first-person plural throughout. (See: [[rc://en/ta/man/translate/writing-pronouns]])
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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]])
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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 to speak a language. If it would be helpful in your language, you could indicate that **tongues** is a way of speaking about “languages” by using a comparable term or expressing the idea plainly. Alternate translation: “with the languages” or “in the words” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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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 it would be helpful in your language, you could express **tongues of men and of angels** with a normal way to refer to various human languages and then also modify it so that you could use it for angelic languages. Alternate translation: “foreign languages and angelic languages” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 13 1 oucm figs-abstractnouns ἀγάπην…μὴ ἔχω 1 the tongues of … angels If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 1 k2gk figs-metaphor γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 I have become a noisy gong or a clanging cymbal Here Paul speaks as if he were a metallic instrument that makes loud noises. He speaks in this way because he wants to argue that **tongues** without **love** are noisy, like an instrument, but they do not actually help others. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I have become loud but useless” or “I have become like loud radio static” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 13 1 o4y7 figs-doublet χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον 1 a clanging cymbal Here Paul refers to two different loud, metallic instruments in his culture. If your culture does not have two different loud instruments made of metal, you could refer to just one here. Further, if your culture does not use metal instruments, you could refer to two or one instruments that make a loud noise. Alternate translation: “a noisy cymbal” or “a loud drum” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 13 1 krt1 translate-unknown χαλκὸς ἠχῶν 1 gong Here, **a noisy gong** refers to the sound that comes when someone hits a flat metal object. A **gong** is a metal instrument that someone hits to make a deep, booming sound. You could use a word that identifies a metal instrument in your culture, especially if it makes a loud sound. Alternate translation: “a loud bell” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 13 1 qbx6 translate-unknown κύμβαλον ἀλαλάζον 1 a clanging cymbal A **cymbal** is a thin, round metal plate that someone hits with a stick or another **cymbal** to create a loud crashing sound (**clanging**). You could use a word that describes another metal instrument in your culture, especially if it makes a loud, harsh sound. Alternate translation: “loud percussion” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 13 2 yx9k figs-hypo καὶ ἐὰν ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη μεθιστάναι, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. 1 a clanging cymbal Here, just as in [13:1](../13/01.md), Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **have prophecy and understand all mysteries and all knowledge** and that he could **have all faith so as to remove mountains** but 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: “And suppose that I had all prophecy and understood all mysteries and knowledge, and suppose that I had all faith so as to remove mountains, but also suppose that I did not have love. In that case, I would be nothing” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 13 2 st5i figs-abstractnouns ἔχω προφητείαν 1 a clanging cymbal If your language does not use an abstract noun for the idea behind **prophecy**, you can express the idea by using a verb such as “prophesy.” Alternate translation: “I can prophesy” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 2 d4n5 figs-abstractnouns τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν 1 a clanging cymbal If your language does not use abstract nouns for the ideas behind **mysteries** and **knowledge**, you can express the ideas in another way, such as with adjectives or verbs. Alternate translation: “everything that is secret and worth knowing” or “all that is hidden and all that there is to know” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 2 os3b figs-abstractnouns ἔχω πᾶσαν τὴν πίστιν 1 a clanging cymbal If your language does not use an abstract noun for the idea behind **faith**, you can express the idea by using a verb such as “believe” or “trust.” Paul implies that this is **faith**in God. Alternate translation: “I trust God completely” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 2 kssy grammar-connect-logic-result ὥστε ὄρη μεθιστάναι 1 a clanging cymbal Here, **so as to** introduces a description of what could result from the **faith**. Paul here uses an extreme example to define how great the **faith** is. If it would be helpful in your language, you could indicate how **remove mountains** relates to **faith** by making it clearer that Paul identifies **remove mountains** as an extreme example of what the **faith** can lead to. Alternate translation: “so that I can even remove mountains” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 13 2 g0pq figs-abstractnouns ἀγάπην…μὴ ἔχω 1 a clanging cymbal If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 2 qedk figs-hyperbole οὐθέν εἰμι 1 a clanging cymbal Here Paul says that he, if the hypothetical situation were true, would be **nothing**. The Corinthians would have understood him to mean that none of the great things he could do would be worth anything, and he himself would gain no honor or glory from them. Paul does not mean that he would not exist. If it would be helpful in your language, you could translate **I am nothing** by qualifying Paul’s claim or indicating that it refers to honor or value. Alternate translation: “I have no value” or “I gain nothing from those great things” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 13 3 d0f4 figs-hypo κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, καὶ ἐὰν παραδῶ τὸ σῶμά μου, ἵνα καυχήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι 1 I give my body Here, just as in [13:1–2](../13/01.md), Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he could **give away all** his **possessions** and that he could **hand over** his **body so that** he **might boast** but 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: “And suppose that I gave away all my possessions, and suppose that I handed over my body so that I might boast, but also suppose that I did not have love. In that case, I would gain nothing” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 13 3 ar2q figs-explicit παραδῶ τὸ σῶμά μου 1 I give my body Here, **hand over my body** refers to willingly accepting bodily suffering and even death. If it would be helpful in your language, you could express the idea behind **hand over my body**more explicitly. Alternate translation: “I allow others to hurt my body” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 13 3 hjuf translate-textvariants καυχήσωμαι 1 I give my body In Paul’s language, **I might boast** and “I might be burned” look and sound very similar. While many later manuscripts have “I might be burned” here, the earliest manuscripts have **I might boast**. Unless there is a good reason to translate “I might be burned,” it is best to follow the ULT here and translate **I might boast**. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 13 3 g5o3 grammar-connect-logic-result ἵνα καυχήσωμαι 1 I give my body Here, **so that** could introduce: (1) a result that comes from “handing over one’s body.” Alternate translation: “that I might then boast” (2) a purpose of “handing over one’s body.” Alternate translation: “in order that I might boast” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 13 3 z8yk figs-abstractnouns ἀγάπην…μὴ ἔχω 1 I give my body If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Alternate translation: “I do not love people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 4 m671 figs-personification ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται; ἡ ἀγάπη οὐ ζηλοῖ; ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here Paul speaks as if **love** were a person who could be **patient**, **kind**, without **envy**, without “boasting,” and **not arrogant**. Paul speaks in this way to describe the abstract idea of **love** in more concrete ways that are easier to think about. If it would be helpful in your language, you could make Paul’s description of **love** more concrete in another way, such as by speaking about the “people” who **love**. Alternate translation: “If you love others, you are patient and kind; you do not envy; you do not boast, you are not arrogant” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 13 4 cr57 figs-ellipsis μακροθυμεῖ, χρηστεύεται 1 Love is patient and kind … It is not arrogant Here Paul does not connect **is patient** and **is kind** with any other words. He does this because he wants the Corinthians to think of these two ideas as closely connected. Since English speakers would misunderstand this connection, the ULT has added “and” to clarify that these two ideas are connected. If your readers would also misunderstand the connection, you could add a connecting word like the ULT does or you could express **is kind** as its own thought. Alternate translation: “is patient; it is kind” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 13 4 lhwa figs-doublet οὐ περπερεύεται, οὐ φυσιοῦται 1 Love is patient and kind … It is not arrogant Here, **boast** refers to how people try to draw attention to how great they are, often with words. On the other hand, **arrogant** refers to how highly people think about themselves. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you can use one general word for “arrogance” or “pride.” Alternate translation: “is not proud” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 13 5 cp6x figs-personification οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς, οὐ παροξύνεται, οὐ λογίζεται τὸ κακόν 1 Connecting Statement: Here, just like in [13:4](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in that verse. Alternate translation: “If you love others, you are not rude; you are not seeking your own; you are not easily angered; you do not keep a count of wrongs” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 13 5 l8l6 translate-unknown οὐκ ἀσχημονεῖ 1 It is not easily angered Here, **rude** refers to behavior that is shameful or disgraceful. If it would be helpful in your language, you could express **rude** with a word that refers to shameful or disgraceful behavior. Alternate translation: “It does not do disgraceful things” or “it is not inappropriate” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 13 5 rj3v figs-idiom οὐ ζητεῖ τὰ ἑαυτῆς 1 It is not easily angered Here, **its own** refers to what is good for oneself. In other words, seeking **its own** would mean that “love” is trying to do what is best for itself, not for others. If it would be helpful in your language, you could express **it does not seek its own** with a comparable idiom or express the idea with a word such as “selfish.” Alternate translation: “it is not selfish” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 13 5 xt3v figs-activepassive οὐ παροξύνεται 1 It is not easily angered If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **angered** rather than focusing on the one provoking them. If you must state who did the action, you can use a vague or generic subject. Alternate translation: “others do not anger them easily” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 13 5 eem0 figs-metaphor οὐ λογίζεται τὸ κακόν 1 It is not easily angered Here Paul speaks as if someone could keep **count**, as if they were writing them down and adding them up, of each and every bad thing that others have done. He speaks in this way to describe how people remember **wrongs** and do not forgive them. If it would be helpful in your language, you could express **keep a count of wrongs** with a comparable metaphor or express the idea plainly. Alternate translation: “it does not hold onto wrongs” or “it is not resentful” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 13 6 wl5y figs-personification οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 Connecting Statement: Here, just like in [13:4–5](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you do not rejoice in unrighteousness, but you rejoice in the truth” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 13 6 tpz6 figs-doublenegatives οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συνχαίρει δὲ τῇ ἀληθείᾳ; 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth Here Paul uses two negative words, **not** and **unrighteousness**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use one positive word. If you do so, you will have to make the second half a connection instead of a contrast. Alternate translation: “It rejoices in righteousness and in the truth” (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
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1CO 13 6 koaf figs-abstractnouns ἐπὶ τῇ ἀδικίᾳ 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth If your language does not use an abstract noun for the idea behind **unrighteousness**, you can express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “unrighteous acts” or “in what people do unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 6 g57e figs-abstractnouns τῇ ἀληθείᾳ 1 It does not rejoice in unrighteousness. Instead, it rejoices in the truth If your language does not use an abstract noun for the idea behind **truth**, you can express the idea by using an adjective such as “true.” Alternate translation: “in true things” or “things that are true” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 7 vf6x figs-personification πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει 1 Connecting Statement: Here, just like in [13:4–6](../13/4.md), Paul speaks as if “love” were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you bear all things, believe all things, hope all things, endure all things” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 13 7 ksy2 figs-idiom πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει 1 Connecting Statement: Here, **all things** refers primarily to the situation or time in which “love” **bears**, **believes**, **hopes**, and **endures**. The phrase **all things** does not mean that “love” **believes** everything it hears or **hopes** for everything that could happen. Rather, the point is that “love” **believes** in every situation and **hopes** at all times. If it would be helpful in your language, you could express the idea behind **all things**in a way that more clearly refers to time or situation. Alternate translation: “It bears up in every situation, believes in every situation, hopes in every situation, endures in every situation” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 13 7 y5dm figs-explicit πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει 1 Connecting Statement: If you follow the previous note and understand **all things** as referring to time or situation, then **bears**, **believes**, **hopes**, and **endures** do not have stated objects. Paul does not state the objects because he wants the description to be general and easily applied to many situations. If you must express objects, the verbs **bears** and **endures** imply that a person **bears** and **endures** bad things that other people do. The verbs **believes** and **hopes** imply that a person **believes** and **hopes** that God will do what he has promised to do. Alternate translation: “It bears what others do in every situation; believes God in every situation; hopes in God in every situation; endures what others do in every situation” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 13 7 oamf figs-parallelism πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει 1 Connecting Statement: Here Paul repeats **all things** and the same structure in four straight clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “It bears, believes, hopes, and endures all things” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 13 7 lfoo translate-unknown στέγει 1 Connecting Statement: Here, **bears** could refer to: (1) keeping things that are outside from getting inside. The point here would be that “love” is able to “bear” or endure bad things that other people do. Alternate translation: “It endures” or “It tolerates” (2) keeping things that are inside from getting outside. The point here would be that “love” protects or shields other people from bad things. Alternate translation: “It protects against” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 13 8 o6tv figs-personification ἡ ἀγάπη οὐδέποτε πίπτει 1 Connecting Statement: Here, just like in [13:4–7](../13/4.md), Paul speaks as if **love** were a person. Continue to follow the translation strategies you chose in those verses. Alternate translation: “If you love others, you will never stop doing so” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 13 8 sb1a figs-litotes οὐδέποτε πίπτει 1 Connecting Statement: Here Paul uses two negative words, **never** and **fails**, to indicate a positive meaning. If your language does not use two negative words like this, you can instead use a strong positive word. Alternate translation: “always keeps going” or “love always continues” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 13 8 jlan grammar-connect-condition-fact εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται 1 Connecting Statement: Here Paul uses the conditional form to identify what he is speaking about. This form does not mean that Paul is unsure about whether **prophecies**, **tongues**, and **knowledge** currently exist. Rather, Paul uses this form to identify each one as the topic of the rest of the clause. If it would be helpful in your language, you could express the idea behind Paul’s use of **if** hereby using a contrast word such as “although” or by simplifying the clauses so that they do not use **if**. Alternate translation: “although there are prophecies, they will pass away; although there are tongues, they will cease; although there is knowledge, it will pass away” or “prophecies will pass away; tongues will cease; knowledge will pass away” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 13 8 ytoy figs-ellipsis εἴτε…προφητεῖαι, καταργηθήσονται; εἴτε γλῶσσαι, παύσονται; εἴτε γνῶσις, καταργηθήσεται. 1 Connecting Statement: Here Paul omits some words that may be required in your language to make a full sentence. If you need these words, you could supply a phrase such as “there are” or “there is.” Since English does need these words in the first clause, the ULT supplies them. You could supply them in just the first clause or in all of the clauses. Alternate translation: “if there are prophecies, they will pass away; if there are tongues, they will cease; if there is knowledge, it will pass away” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 13 8 ahfm figs-metonymy γλῶσσαι 1 Connecting Statement: Here, **tongues** refers to something that one does with one’s “tongue,” which is to speak a language. If it would be helpful in your language, you could indicate that **tongues** is a way of speaking about “languages” by using a comparable term or expressing the idea plainly. Alternate translation: “special languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 13 8 wvjp translate-unknown γλῶσσαι 1 Connecting Statement: Here, **tongues** has the same meaning it had in [12:10](../12/10.md), [28](../12/28.md), [30](../12/30.md); [13:1](../13/01.md). Translate it the same way you did in those verses. (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 13 8 lvov figs-abstractnouns γνῶσις, καταργηθήσεται 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know.” Alternate translation: “secret things that people know, they will pass away” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 9 ntg7 grammar-connect-logic-result γὰρ 1 Connecting Statement: Here, **For** introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If it would be helpful in your language, you could express **For** with a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 13 9 es9w figs-idiom ἐκ μέρους -1 Connecting Statement: Here, **in part** refers to how something is only a **part** of a larger whole. If it would be helpful in your language, you could express **in part** with a comparable expression that indicates that something is only part of a larger whole. Alternate translation: “partially … partially” or “imperfectly … imperfectly” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 13 10 ezjx figs-metaphor ἔλθῃ τὸ τέλειον 1 Connecting Statement: Here Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (see [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. The time when **the perfect comes** will be when Jesus comes back. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 13 10 rt4m figs-explicit τὸ τέλειον, τὸ ἐκ μέρους 1 Connecting Statement: Here, **that which {is} partial** refers back to the “knowing” and “prophesying” in [13:9](../13/09.md). The phrase **the perfect** contrasts with **partial**, so **the perfect** refers to full knowledge and experience of God and of what God says. If it would be helpful in your language, you could express the idea behind what **perfect** and **partial** refer tomore explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 13 11 tn5r figs-123person ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul uses the first person **I** to describe himself as an example, but he implies that most people experience what he describes here. If it would be helpful in your language, you could express **I** with a form that provides a general example. Alternate translation: “When people were children, they spoke like children, they thought like children, they reasoned like children. When they became adults, they put away childish things” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 13 11 dx63 figs-parallelism ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος 1 Connecting Statement: Here Paul repeats **like a child** and the same structure in three consecutive clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 13 11 msy8 γέγονα ἀνήρ 1 Connecting Statement: Alternate translation: “I became an adult”
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1CO 13 11 sp79 figs-metaphor κατήργηκα τὰ τοῦ νηπίου 1 Connecting Statement: Here Paul speaks as if he took **childish things** and **put** them **away** in a box or a closet. He means that he stopped doing **childish things**, such as “speaking,” “thinking,” or “reasoning” **like a child**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 13 12 w2eu figs-explicit βλέπομεν 1 now we see Here Paul does not state what it is that **we see**. The Corinthians would have inferred that he meant that **we see** God. If it would be helpful in your language, you could express the idea behind this implicationexplicitly. Alternate translation: “we see God” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 13 12 mtw1 figs-metaphor δι’ ἐσόπτρου ἐν αἰνίγματι 1 now we see Here Paul speaks as if **we** were looking at **a mirror** and could see a reflection **unclearly**. With this metaphor, Paul could be expressing the idea: (1) that **now** we can **see** God only indirectly, like a reflection **in a mirror** is an indirect image. Alternate translation: “an indirect reflection of God, as if we were looking in a mirror” (2) that **now** we can only **see** some things about God, like a **mirror** only imperfectly reflects an image. Alternate translation: “imperfectly, as if we were looking at a vague reflection in a mirror” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 13 12 bn3h translate-unknown δι’ ἐσόπτρου 1 For now we see indirectly in a mirror In Paul’s culture, **a mirror** was often made of polished metal. Often, these mirrors were relatively high quality and could reflect images well. Use a word in your language that describes something that reflects an image. Alternate translation: “in a looking glass” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 could 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]])
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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 it would be helpful in your language, you could express **face to face** with a comparable idiom or express the idea plainly. Alternate translation: “but then, eye to eye” or “but then, in God’s direct presence” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 13 12 x54w figs-explicit τότε -1 Here, **then** refers to the time when Jesus comes back and what happens after that. If it would be helpful in your language, you could express the idea behind what **then** refers to explicitly. Alternate translation: “then, when Jesus returns, … then, when Jesus returns,” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, 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]])
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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 it would be helpful in your language, you could express the idea behind this implicationexplicitly. Alternate translation: “I know God … I will know God fully” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, you could express **in part** with 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]])
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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 can 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 focusing on 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]])
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1CO 13 13 peiw grammar-connect-words-phrases νυνὶ 1 faith, hope, and love Here, **now** could function to: (1) introduce a summary statement about how things are. Alternate translation: “as it is,” (2) give the time during which **these three remain**. Alternate translation: “in the present,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 13 13 jblt μένει…τὰ τρία ταῦτα 1 faith, hope, and love This could indicate that: (1) **these three** will **remain** forever, even after Jesus comes back, in contrast to prophecies, tongues, and knowledge in [13:8](../13/08.md), which will “pass away.” Alternate translation: “these three will never pass away” (2) **these three remain** in the present life of believers. Alternate translation: “these three continue on”
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1CO 13 13 yzuz figs-infostructure μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα 1 faith, hope, and love Here Paul introduces **these three** and then goes on to name them at the end of the sentence. If it would be helpful in your language, you could rearrange pieces of the sentence. Alternate translation: “faith, hope, and love remain, these three” or “three things, faith, hope, and love, remain” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 13 13 nt1y figs-abstractnouns πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love If your language does not use abstract nouns for the ideas behind **faith**, **hope**, and **love**, you can express ideas by using verbs. If you do so, you may need to specify objects for those verbs. Paul implies that **faith** is in God, **hope** is in what God has promised, and **love** is for God and others. Alternate translation: “trusting in God, hopefully waiting for God to act for us, and loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 13 13 iw8o figs-ellipsis πίστις, ἐλπίς, ἀγάπη 1 faith, hope, and love Here Paul simply lists the three things without using connecting words. Since English speakers expect a connecting word before the last item in a list, the ULT has included **and** here. If your readers would also expect one or several connecting words in a list, you could include them. Alternate translation: “faith and hope and love” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 13 13 l4wx figs-explicit μείζων…τούτων 1 faith, hope, and love Here Paul does not explicitly say why **love** is **the greatest**. He could imply that: (1) loving God and others is the most important thing to do. Alternate translation: “the most significant of these” (2) **love** is the only one of the **three** that continues after Jesus comes back, and so it is the only one that lasts. Alternate translation: “the most enduring of these” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 13 13 pw69 figs-abstractnouns ἡ ἀγάπη 1 faith, hope, and love If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Paul implies that the **love** is for God and others. Alternate translation: “is loving people and God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 intro abch 0 # 1 Corinthians 14 General Notes<br><br>## Structure and Formatting<br><br>8. On spiritual gifts (12:1–14:40)<br> * Prophecy is superior to tongues in the church (14:1–25)<br> * Order in the church (14:26–40)<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 21. Verse 21 quotes from ([Isaiah 28:11–12](../isa/28/11.md)).<br><br>## Special Concepts in this Chapter<br><br>### Prophecy<br><br>When Paul speaks about “prophecy” or “prophesying,” he is referring to when someone proclaims a message from God. This message could encourage, rebuke, warn, predict, or do many other things. Whatever the “prophecy” is about, it means that a human is speaking a message from God that others can understand. In your translation, use a word or a phrase that refers to God speaking through people. (See: [[rc://en/tw/dict/bible/kt/prophet]])<br><br>### Tongues<br><br>In this chapter, Paul refers many times to “tongues.” A “tongue” could be: (1) an otherwise unknown language that one person speaks to God. (2) the language or languages spoken by angels. (3) foreign languages that believers in the church do not speak. It could refer to any or all of these languages. Since Paul’s words are not very specific, you may also want to use relatively generic terms that refer to “unknown languages” or “special languages.” What Paul emphasizes is that many or most other believers do not understand the language unless someone interprets it, so make sure that your translation uses a word or phrase that refers to language that not many people understand. (See: [[rc://en/tw/dict/bible/other/tongue]])<br><br>### Interpreting tongues<br><br>Paul says that some believers have the “gift” of being able to “interpret” the tongues. These could be the same people who speak the “tongues,” or they could be other people. When someone “interprets” the tongues, he or she either explains what the sounds mean or translates them into a language that the other believers know. Use a word or phrase that refers to explaining or translating unknown languages and sounds. (See: [[rc://en/tw/dict/bible/other/interpret]])<br><br>### The ungifted<br><br>In [14:16](../14/16.md), [23–24](../14/23.md), Paul refers to the “ungifted.” This word could describe people who: (1) do not have the “gift” of tongues or interpreting tongues. (2) do not belong to the group of believers. The first option is more likely correct because of the emphasis in this chapter on understanding what others are saying during a gathering of believers.<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>In [14:6–9](../14/06.md), [16](../14/16.md), [23](../14/23.md), [26](../14/26.md), [36](../14/36.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 include these kinds of questions. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Building up<br><br>In [14:3–5](../14/03.md), [12](../14/12.md), [17](../14/17.md), [26](../14/26.md), Paul speaks about “building up.” He identifies people and groups of people with buildings, and he refers to making these people or groups stronger and more mature as if it were “building up” the buildings. If you readers would misunderstand this figure of speech, you could use a comparable metaphor for making people or groups stronger and more mature, or you could express the idea plainly. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Hypothetical examples<br><br>Many times in this chapter, Paul speaks about specific situations that may or may not be real. He uses these hypothetical situations to give examples that support how he wants the Corinthians to think and what he wants them to do. In [14:6](../14/06.md), [11](../14/11.md), [14](../14/14.md), Paul uses himself in hypothetical examples. In [14:16–17](../14/16.md), [23–25](../14/23.md), Paul uses the Corinthians in hypothetical examples. See the notes on each verse for ways to introduce each hypothetical situation. (See: [[rc://en/ta/man/translate/figs-hypo]])<br><br>### “Childlike” metaphor<br><br>In [14:20](../14/20.md), Paul tells the Corinthians that he wants them to be “childlike” about evil, but not “children” in their thoughts, where they should be “mature” or adult in their thinking. In this metaphor, Paul emphasizes how children know little and are not capable of doing very much. He wants the Corinthians to know and do little evil, but he wants them to know much about the truth and do many good things. If your readers would not understand that Paul is speaking about how children know and do very little, you could make this explicit or express the metaphor plainly. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Holy Spirit or human spirit?<br><br>In [14:2](../14/02.md), [14–16](../14/14.md), Paul uses a word that could refer to the “Holy Spirit” or to a person’s “spirit.” Similarly, in [14:32](../14/32.md), Paul uses a word that could refer to specific ways in which the “Holy Spirit” empowers prophets or to the prophet’s own “spirits.” The notes will refer to this issue in each of these verses. In [14:2](../14/02.md), [32](../14/32.md), it is recommended that you translate the word in a way that relates it to the Holy Spirit. In [14–16](../14/14.md), however, Paul contrasts this word with the “mind,” so it is recommended that you translate the word here in a way that relates to a person’s “spirit,” which identifies the inner or nonphysical part of a person that is not their mind. (See: [[rc://en/tw/dict/bible/kt/holyspirit]] and [[rc://en/tw/dict/bible/kt/spirit]])<br><br>### Musical instruments<br><br>In [14:7–8](../14/07.md), Paul refers to three musical instruments. The “flute” refers to a hollow tube or pipe that a musician blows into to create notes. The “harp” refers to a frame with strings attached that a musician plucks to create notes. The “trumpet” refers metal tube with large opening at one end that a musician blows into to create notes. The “trumpet” was often used to send signals during battles. Paul’s point in this verse does not depend upon the exact instruments used. He uses instruments that were common in his culture to make the point that the instruments must make different, recognizable sounds for anyone to understand the music. You could refer to common instruments in your culture that are similar to the ones to which Paul refers. (See: [[rc://en/tw/dict/bible/other/flute]], [[rc://en/tw/dict/bible/other/harp]], and [[rc://en/tw/dict/bible/other/trumpet]])<br><br>### [14:22](../14/22.md) and the examples in [14:23–25](../14/23.md)<br><br>In [14:22](../14/22.md), Paul says that “tongues” are a “sign” for unbelievers, but “prophecy” is a “sign” for believers. However, in the examples that he gives in [14:23–25](../14/23.md), he only speaks about unbelievers, and it is the “prophecy” that leads to the unbeliever repenting and believing. The “tongues” only lead to the unbeliever thinking that believers are “insane.” Most likely, Paul uses two different nuances of “sign” in these verses. A “sign” simply points to something, so “tongues” point to how someone does not belong to the group (an unbeliever), while “prophecy” points to how someone does belong to the group (a believer). When Paul gives the examples of unbelievers hearing both “tongues” and “prophecy,” the “tongues” are a “sign” because they make the unbeliever feel like an outsider. On the other hand, the “prophecy” is a “sign” because it makes the unbeliever into an insider, a believer. See the notes on these verses for translation options, especially for “sign.”<br><br>### Function of [14:33b](../14/33.md)<br><br>The clause “As in all the churches of the saints” in [14:33](../14/33.md) could modify what goes before it (“God is not of confusion, but of peace”) or what goes after it (“let the women be silent in the churches”). Many translations decide that it modifies what goes after it. This is because, in the other places where Paul refers to all the churches (see [7:17](../07/17.md); [11:16](../11/16.md)), is talking about how the churches behave, not about who God is. God is the same no matter what church he is connected to. On the other hand, some translations decide that the phrase modifies what goes before it. This is because Paul states “in the church” again in [14:34](../14/34.md), which would make “As in all the churches of the saints” redundant if it was connected with that verse. Also, the other places where Paul uses similar phrases (see verses already mentioned) put the reference to the other churches at the end of the sentence, not at the beginning. Consider how translations that your readers might be familiar with treat this verse. If there is no strong reason to pick one option or the other, you could follow the ULT and UST.<br><br>### The details of [14:34–35](../14/34.md)<br><br>In [14:34–35](../14/34.md), Paul speaks “the women.” The word that he uses could refer to women in general or more specifically to married women. Translations and commentators are divided over whether these two verses require women in general to be silent in church or whether they require wives to be silent in church. Further, being “silent” could refer to keeping quiet at all times, or it could refer to keeping quiet in certain situations or not saying certain things. There are three major options. First, Paul could be speaking about “wives,” and he could be requiring them to keep quiet while their husbands are speaking or prophesying. In other words, they cannot in public question or examine what their husbands say. Second, Paul could be speaking about “women” in general, and he could be requiring them to avoid certain kinds of talking. This could be speaking while others are speaking, or it could be asking too many questions, or it could be speaking during specific times when male church leaders are speaking. Third, Paul could be speaking about “women” in general, and he could be requiring them to keep quiet during the entire public gathering of believers. See the notes on these verses for the specific translation issues. Part of the problem in these verses is that Paul is not very specific about what he is commanding. If possible, make your translation general enough to allow for several of these interpretations.
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1CO 14 1 vl57 figs-metaphor διώκετε 1 Connecting Statement: Here Paul speaks as if he wants the Corinthians to run after and try to capture **love**. He speaks in this way because he wants them to act in **love** as persistently as someone who “pursues” someone or something. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “Consistently act in” or “Seek after” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 1 nuf8 figs-abstractnouns τὴν ἀγάπην 1 Connecting Statement: If your language does not use an abstract noun for the idea behind **love**, you can express the idea by using a verb such as “love.” Paul implies that the object of **love** is other people. Alternate translation: “loving others” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 1 n7ac grammar-connect-words-phrases ζηλοῦτε δὲ 1 Connecting Statement: Here, **but** introduces the next topic that Paul wishes to speak about. If it would be helpful in your language, you could express **but** and think that Paul is contrasting **Pursue love** and **be zealous for spiritual gifts** with another word that introduces a new topic, or you could start a new sentence here. If you use the second alternate translation, you may need to add a period before it. Alternate translation: “and be zealous for” or “Be zealous for” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 14 1 x938 translate-unknown ζηλοῦτε 1 Pursue love Here, to **be zealous for** something means that one vigorously seeks after it or strongly desires it. If it would be helpful in your language, you could express **be zealous for** with a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 1 ki3l μᾶλλον 1 especially that you may prophesy Here, **especially** could mean: (1) that prophecy is the best **gift** to **be zealous** for. Alternate translation: “above all” (2) that prophecy is better than **spiritual gifts**. Alternate translation: “more than that,”
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1CO 14 2 bdhf grammar-connect-logic-result γὰρ 1 especially that you may prophesy Here, **For** introduces the reasons why Paul wants the Corinthians to especially desire to prophesy. These reasons are found in [14:2–4](../14/02.md). If it would be helpful in your language, you could express **For** with a comparable way to introduce reasons for a claim. Alternate translation: “Here is why you should be zealous for prophecy:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 14 2 ii60 figs-genericnoun ὁ…λαλῶν γλώσσῃ 1 especially that you may prophesy Paul is speaking of people “who speak in tongues” in general; he is not speaking of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 14 2 ftxf translate-unknown γλώσσῃ 1 especially that you may prophesy Here and throughout this chapter, translate **tongue** and “tongues” as you did in [13:1](../13/01.md), [8](../13/08.md). (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 2 q21u figs-gendernotations ἀνθρώποις…δὲ λαλεῖ 1 especially that you may prophesy Although the words **men** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could use a nongendered word or refer to both genders. Alternate translation: “to humans … but he or she speaks” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 2 uvxu figs-abstractnouns μυστήρια 1 especially that you may prophesy If your language does not use an abstract noun for the idea behind **mysteries**, you can express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “mysterious words” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 2 oiai πνεύματι 1 especially that you may prophesy Here, **spirit** could refer to: (1) the Holy Spirit, which enables or empowers the person to speak in the **tongue**. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit” (2) the person’s spirit, which refers to the interior life of a person. It is from this interior life that the **tongue** originates. Alternate translation: “in his spirit”
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1CO 14 3 iw24 figs-genericnoun ὁ…προφητεύων 1 to build them up Paul is speaking of people “who prophesy” in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 14 3 up3s figs-gendernotations ἀνθρώποις 1 to build them up Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “to humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 3 r1nx figs-metaphor οἰκοδομὴν 1 to build them up Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [8:1](../08/01.md). Alternate translation: “for growth” or “for edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 3 zv5l figs-doublet παράκλησιν, καὶ παραμυθίαν 1 to build them up Here, **encouragement** refers primarily to “encouraging” others to act or think in a specific way. On the other hand, **consolation** refers primarily to “comforting” others in grief or pain. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you can use one general word for “exhortation” or **encouragement**. Alternate translation: “exhortation” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 14 3 ypx0 figs-abstractnouns παράκλησιν, καὶ παραμυθίαν 1 to build them up If your language does not use abstract nouns for the ideas behind **encouragement** and **consolation**, you can express the ideas by using verbs such as “encourage” and “console.” Alternate translation: “encouraging and consoling” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 4 k612 figs-genericnoun ὁ λαλῶν γλώσσῃ…ὁ…προφητεύων 1 builds up Here, just as in [14:2–3](../14/02.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “Anyone who speaks in a tongue … anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 14 4 b2mg figs-metaphor ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ 1 builds up Just as in [14:3](../14/03.md), Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **The one who speaks in a tongue** helps himself or herself become stronger and more mature, while **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 5 f1sh figs-ellipsis μᾶλλον δὲ ἵνα 1 Now the one who prophesies is greater 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 (**I desire**). If your language does need these words, you could supply them from that clause. Alternate translation: “but I desire even more that” or “but even more, I desire that” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 14 5 z5my figs-genericnoun ὁ προφητεύων…ὁ λαλῶν γλώσσαις 1 Now the one who prophesies is greater Here, just as in [14:4](../14/04.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 14 5 o0b6 figs-explicit μείζων 1 Now the one who prophesies is greater Here, **greater** indicates that **the one who prophecies** does something that is more important and helpful than **the one who speaks in tongues**. It does not mean that God cares about the person **who prophesies** more than the person **who speaks in tongues**. If you readers would misunderstand **greater**, you could state explicitly how or in what way the person is **greater**. Alternate translation: “does something more useful” or “does what is more valuable” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 5 u9oq figs-infostructure ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 Now the one who prophesies is greater The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one who prophesies is greater than the one who speaks in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 5 g9k1 grammar-connect-exceptions ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ 1 he would interpret 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. If you use this alternate translation, you may need to remove the parentheses. Alternate translation: “and does not interpret, because it is only when he interprets that the church receives building up” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 14 5 ut9b writing-pronouns διερμηνεύῃ 1 he would interpret Here, **he** could refer back specifically to **the one who speaks in tongues**, but it does not have to do so. The word **he** could refer to anyone who can **interpret**, not just the person who is speaking **in tongues**. If it would be helpful in your language, you could express the idea behind that **he** refers to anyonemore clearly. Alternate translation: “he or somebody else would interpret” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 14 5 pmzu figs-gendernotations διερμηνεύῃ 1 he would interpret Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a nongendered word or refer to both genders. Alternate translation: “he or she would interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 5 o7ok figs-metaphor οἰκοδομὴν 1 he would interpret Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who speaks in tongues** and also “interprets” helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [14:3](../14/03.md). Alternate translation: “growth” or “edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 6 fxhx grammar-connect-words-phrases νῦν δέ, ἀδελφοί 1 how will I benefit you? Here, **But now** introduces what Paul thinks is true. The word **now** does not refer to time here. If it would be helpful in your language, you could express **But now** with a word or phrase that introduces what a person thinks is true. Alternate translation: “As it is, brothers,” or “But what is true, brothers, is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 14 6 oemv figs-gendernotations ἀδελφοί 1 how will I benefit you? Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 6 jndd figs-123person ἔλθω…ὠφελήσω…λαλήσω 1 how will I benefit you? Here Paul uses the first person to give himself as an example. If it would be helpful in your language, you could translate the first person as a generic third person. Alternate translation: “somebody comes … will he or she benefit … he or she speaks” or “people come … will they benefit … they speak” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 14 6 j3nn figs-infostructure ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ? 1 how will I benefit you? If your language would normally express what will **benefit** the Corinthians before what will not **benefit** them, you could rearrange this verse. Alternate translation: “will I not benefit you if I speak to you in revelation or in knowledge or in prophecy or teaching? But will I benefit you at all if I come to you speaking in tongues?” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 6 i4st figs-hypo ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω 1 how will I benefit you? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he is coming to them **speaking in tongues**. He uses himself in this hypothetical situation to illustrate that he could do this if he wanted to and also because he does not want to offend someone else by saying that they do not **benefit** others. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that I came to you speaking in tongues. What would I benefit you unless I spoke to you” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 14 6 f6ee figs-go ἔλθω πρὸς ὑμᾶς 1 how will I benefit you? 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 arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 14 6 l71k figs-rquestion τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ? 1 how will I benefit 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 “nothing.” In other words, Paul would be of no **benefit** at all. If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “I will not benefit you unless I speak to you either in revelation or in knowledge or in prophecy or teaching.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 14 6 v7a9 grammar-connect-exceptions τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω 1 how will I benefit you? 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: “will I not benefit you only when I speak to you” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 14 6 vqpn figs-abstractnouns ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ 1 how will I benefit you? If your language does not use abstract nouns for the ideas behind **revelation**, **knowledge**, **prophecy**, or **teaching**, you can express the ideas by using verbs such as “reveal,” “know,” “prophesy,” and “teach.” Alternate translation: “either to show you things or to make you understand things or to prophesy to you or to instruct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 7 d6mt figs-infostructure ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul identifies what he is talking about first (**lifeless things giving sounds—whether flute or harp**) and then refers back to that phrase by using **they** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “If even lifeless things giving sounds—whether flute or harp—would not give different sounds” or “Take even lifeless things giving sounds—whether flute or harp—as an example. If they would not give different sounds” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 7 cv7t translate-unknown τὰ ἄψυχα 1 they do not make different sounds Here**lifeless things** are things are inanimate objects, things that have never been alive. Paul is specifically thinking of instruments that humans use to make sounds. If it would be helpful in your language, you could express **lifeless things** with a word or phrase that normally refers to things that have never been alive. Alternate translation: “inanimate things” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 7 g2fx figs-idiom φωνὴν διδόντα…διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds In Paul’s culture, people would speak about how something could **give** a sound. This means that the thing creates or makes the sound. If it would be helpful in your language, you could express **giving sounds** or **give different sounds** with a comparable idiom or expression. Alternate translation: “creating sounds … they would not create different sounds” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 14 7 xunn grammar-connect-condition-contrary ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **flute** and **harp** really do **give different sounds**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if they actually did not give different sounds” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 14 7 t3rb figs-explicit διαστολὴν τοῖς φθόγγοις μὴ δῷ 1 they do not make different sounds Here Paul refers to how an instrument like a **flute** or a **harp** produces many **different sounds**. It is only because it produces a variety of different sounds that it can create a melody or a song. If it would be helpful in your language, you could indicate what Paul is talking about here by making it more explicit that he is talking about how different sounds make up a song or melody. Alternate translation: “they did not make many different pitches” or “they did not create various notes” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 7 hq2u figs-rquestion πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον? 1 how will it be known what is being played on the flute 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.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “the thing being played on the flute or the thing being played on the harp will not be known.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 14 7 fmn6 figs-activepassive τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul here uses the passive to emphasize the song instead of the person who plays the song. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “what a person plays on the flute or what a person plays on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 14 7 cfaw figs-activepassive πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον 1 how will it be known what is being played on the flute If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “how will anyone know the thing being played on the flute or the thing being played on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 14 8 qdy0 grammar-connect-words-phrases καὶ γὰρ 1 who will prepare for battle? Here, **For indeed** introduces another example that further supports what Paul said in the previous verse. If it would be helpful in your language, you could express **For indeed** with a word or phrase that introduces another example. Alternate translation: “Again,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 14 8 ykv3 figs-explicit ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον 1 who will prepare for battle? In Paul’s culture, soldiers would often use **a trumpet** to issue commands or signals before or during a **battle**. These signals could indicate that an enemy was coming, that the soldiers should attack or retreat, or various other things. If it would be helpful in your language, you could state explicitly that Paul jumps from talking about **a trumpet** to talking about a **battle** because the **trumpet** was used in warfare. Alternate translation: “if a trumpet gives an uncertain sound when a solider uses it to signal other soldiers, who will prepare for battle” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 8 h3hv grammar-connect-condition-contrary ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ 1 who will prepare for battle? Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **a trumpet** really does **give** a certain or clear **sound**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if a trumpet actually were to give an uncertain sound” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 14 8 hauz figs-idiom ἄδηλον…φωνὴν δῷ 1 who will prepare for battle? In Paul’s culture, people would speak about how something **gives** a **sound**. This means that the thing creates or makes the **sound**. If it would be helpful in your language, you could express **gives an uncertain sound** with a comparable idiom or expression. See how you translated this idiom in [14:7](../14/07.md). Alternate translation: “creates an uncertain sound” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 14 8 ynnk figs-explicit ἄδηλον…φωνὴν 1 who will prepare for battle? Here, **an uncertain sound** refers to notes that are not easily recognized or are difficult to hear. If it would be helpful in your language, you could express **an uncertain sound** with a word or phrase that refers to notes that are played poorly or are hard to hear. Alternate translation: “an unclear sound” or “an indistinct sound” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 8 z6jg figs-rquestion τίς παρασκευάσεται εἰς πόλεμον? 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 “no one will.” If it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “people would never prepare for battle.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 14 9 q9lk figs-ellipsis οὕτως καὶ ὑμεῖς…ἐὰν 1 who will prepare for battle? Here Paul omits some words that your language may require to make a complete thought. The Corinthians would have inferred that Paul meant they would be like instruments that do not make clear sounds. If your readers would not infer that information, and if your language requires more words to make a complete thought, you could supply them. Alternate translation: “You are like those instruments. Unless” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 14 9 f9h6 οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης, ἐὰν μὴ εὔσημον λόγον δῶτε 1 who will prepare for battle? Here, **tongue** could refer to: (1) the human body part that people use to speak words. In this case, **with {your} tongue** modifies **give intelligible speech**. Alternate translation: “In the same way also you, unless you use your tongue to give intelligible speech” (2) the unknown language that some of the Corinthians were speaking. In this case, **with your tongue** modifies the first **you**. Alternate translation: “You act in the same way when you speak in a tongue. Unless you give intelligible speech”
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1CO 14 9 ltq2 figs-idiom εὔσημον λόγον δῶτε 1 who will prepare for battle? Here, to **give intelligible speech** refers to making words that other people understand. If your language does not use **give** for **speech** or words, you can use a comparable expression. Alternate translation: “you speak intelligible words” or “you talk in intelligible language” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 14 9 bw66 translate-unknown εὔσημον λόγον 1 who will prepare for battle? Here, **intelligible speech** refers to words and sentences that other people can understand. If it would be helpful in your language, you could express **intelligible speech** with a comparable expression that identifies language that can be understood. Alternate translation: “understandable speech” or “words that others can comprehend” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 it would be helpful in your language, you could express the idea behind this questionwith a strong negation. Alternate translation: “the thing being spoken will never be understood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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 can 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]])
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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 it would be helpful in your language, you could express **speaking into the air** with 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]])
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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 it would be helpful in your language, you could express **doubtless** with 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]])
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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”
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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 means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “all have meaning” (See: [[rc://en/ta/man/translate/figs-litotes]])
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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]])
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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” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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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]])
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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 it would be helpful in your language, you could translate the first person as 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]])
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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 can 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]])
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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 it would be helpful in your language, you could express **foreigner** with 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]])
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1CO 14 11 q756 figs-ellipsis τῷ λαλοῦντι…ὁ λαλῶν 1 none is without meaning 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 first clause (**the language**). If your language does need these words, you could supply them from that clause. Alternate translation: “to the one speaking the language … the one speaking the language” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 14 12 o0rq grammar-connect-logic-result οὕτως καὶ ὑμεῖς 1 try to excel in the gifts that build up the church Here, **So also you** introduces the conclusion Paul wishes to draw from what he has said in [14:1–11](../14/01.md). If it would be helpful in your language, you could express the function of **So also you** with a comparable phrase that introduces a conclusion or inference. Alternate translation: “In line with all of that” or “Given what I have said” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 14 12 oel4 figs-ellipsis οὕτως καὶ ὑμεῖς 1 try to excel in the gifts that build up the church Here Paul omits some words that your language may need to make a complete thought. If your language does need these words, you could supply a phrase such as “should act in this way.” Alternate translation: “So also you should behave in the following way:” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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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 it would be helpful in your language, you could express this construction with 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]])
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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 it would be helpful in your language, you could express the idea behind this formby translating **building up** as a verb with **church** as its object. Alternate translation: “so that you could build up the church” (See: [[rc://en/ta/man/translate/figs-possession]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. 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]])
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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]])
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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 it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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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]])
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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 it would be helpful in your language, you could express **he** with a nongendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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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 it would be helpful in your language, you could translate the first person as 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]])
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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”
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “my mind does nothing” or “my mind is not involved” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 15 vm6p figs-rquestion τί οὖν ἐστιν? 1 What should I do? 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. He himself gives the answer to the question in the next sentences. If it would be helpful in your language, you could express the idea behind this questionby using a word or phrase that introduces a conclusion or solution. Alternate translation, as a statement: “I will tell you what I do.” or “This, then, is what to do.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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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 it would be helpful in your language, you could translate the first person as 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]])
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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]])
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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”
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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]])
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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 it would be helpful in your language, you could translate the second-person singular as 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]])
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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 it would be helpful in your language, you could state explicitly that this is what Paul is talking about. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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”
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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 it would be helpful in your language, you could express the idea behind this questionby 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]])
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1CO 14 16 untg figs-metaphor ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου 1 how will the outsider say “Amen” … saying? Here Paul speaks as if there were a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 16 g36b figs-genericnoun ὁ ἀναπληρῶν 1 how will the outsider say “Amen” … saying? Paul is speaking of people who “fill” **the place of the ungifted** in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who fills” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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1CO 14 16 j3e3 translate-unknown τοῦ ἰδιώτου 1 the ungifted Here, **the ungifted** could refer to: (1) any person who does not understand the “tongue” in which the person is speaking. Alternate translation: “of the one who does not understand tongues” or “of the uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “of the outsider” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 16 ev63 figs-explicit ἐρεῖ, τὸ ἀμήν, ἐπὶ 1 say “Amen” Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If it would be helpful in your language, you could express the idea behind **Amen** or why people would say itby using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, you could express **thanksgiving** by translating 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]])
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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 can 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]])
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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 it would be helpful in your language, you could express **he** with a nongendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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 it would be helpful in your language, you could translate the second-person singular as 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]])
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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 it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 17 m7cj figs-activepassive ὁ ἕτερος οὐκ οἰκοδομεῖται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who **is not built up** rather than emphasizing 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]])
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1CO 14 18 t27e figs-ellipsis πάντων ὑμῶν 1 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 (**speak in tongues**). If your language does need these words, you could supply them from that clause. Alternate translation: “all of you speak in tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 14 19 w4pr figs-metaphor ἐν ἐκκλησίᾳ 1 than ten thousand words in a tongue Here, **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 meets to worship God. If it would be helpful in your language, you could express **in the church** by clarifying 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]])
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1CO 14 19 jht9 translate-numbers πέντε 1 than ten thousand words in a tongue Here Paul refers to **five** words to indicate just a few words in contrast to the **myriads** he will mention later on in the verse. There is no special significance to the number **five**. If it would be helpful in your language, you could express and think that **five** is a special number with a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: [[rc://en/ta/man/translate/translate-numbers]])
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1CO 14 19 nzby figs-infostructure ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους ἐν γλώσσῃ 1 than ten thousand words in a tongue If your language would naturally state the rest of the comparison before the purpose, you could rearrange these clauses. You may need to start a new sentence when you express the purpose. Alternate translation: “than myriads of words in a tongue. That way, I might also instruct others” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 19 cbw8 figs-hyperbole μυρίους λόγους 1 than ten thousand words in a tongue Here, much like in [4:15](../04/15.md), **myriads of words** is an exaggeration that the Corinthians would have understood to mean a large number of **words**. If **myriad** would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 14 20 luu4 figs-gendernotations ἀδελφοί 1 General Information: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…τῇ κακίᾳ, νηπιάζετε 1 do not be children in your thinking Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul does not want the Corinthians to be like children in how children know very little. Rather, he wants the Corinthians to be like children in how children do very little **evil**. If it would be helpful in your language, you could express this figure of speech as an analogy or in a nonfigurative way. If possible, preserve the metaphor, because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not be immature, like children, … do very little evil, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 20 i2w1 figs-infostructure ἀλλὰ τῇ κακίᾳ, νηπιάζετε, ταῖς δὲ φρεσὶν, τέλειοι γίνεσθε 1 do not be children in your thinking If your language would naturally express the contrast before the comparison, you could move the clause about being **mature** before the clause about being **childlike**. Alternate translation: “Rather, become mature in the thoughts, and only be childlike in evil” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 20 y2og τῇ κακίᾳ 1 do not be children in your thinking Alternate translation: “about evil”
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1CO 14 21 jx6l figs-activepassive ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “In the Law someone wrote” or “They wrote in the Law” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 14 21 mbkb writing-quotations ἐν τῷ νόμῳ γέγραπται 1 In the law it is written, In Paul’s culture, **it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Isaiah” (see [Isaiah 28:11–12](../isa/28/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “It can be read in the Law” or “In the Law, the book of Isaiah says” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 14 21 up8a figs-explicit ἐν τῷ νόμῳ 1 In the law it is written, Here, **law** refers to all of the scriptures of Israel that we call the Old Testament. It does not refer just to the first five books or to books that have “laws.” If it would be helpful in your language, you could express **law** with a term that refers more clearly to the Old Testament. Alternate translation: “In the scriptures” or “In the Israelites’ sacred book” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 21 f5gp figs-quotations γέγραπται, ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων, λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος 1 In the law it is written, 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 is written that by people of other tongues and by the lips of strangers God will speak to this people, but not even in this way will they hear him. So says the Lord” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 14 21 l9xz figs-parallelism ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων 1 By men of strange tongues and by the lips of strangers Here Paul quotes two phrases that mean basically the same thing. In Paul’s culture, poetry often included repetition of the same idea in different words. If your readers would not recognize this as poetry, and if they would misunderstand why Paul repeats the same idea, you could combine these two phrases into one. Alternate translation: “By strangers of other tongues” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 14 21 trh3 figs-metonymy ἑτερογλώσσοις 1 By men of strange tongues and by the lips of strangers Here, **tongues** refers to words that people speak with their **tongues**. It primarily refers here to foreign languages, not primarily to unknown languages spoken in Christian worship. If it would be helpful in your language, you could express **tongues** with a word or phrase that refers to foreign languages. Alternate translation: “by people of other languages” or “people who speak different languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 14 21 q6ku figs-metonymy χείλεσιν ἑτέρων 1 By men of strange tongues and by the lips of strangers Here, **lips** refers to words that people speak with their **lips**. If it would be helpful in your language, you could express **lips** with a word or phrase that refers to what people say. Alternate translation: “the words of strangers” or “the speech of strangers” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 14 21 s7uu figs-explicit τῷ λαῷ τούτῳ 1 By men of strange tongues and by the lips of strangers The Corinthians would have understood **this people** to refer to the people of Israel. If your readers would not make this inference, you could indicate it explicitly. Alternate translation: “to the people of Israel” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 21 sltb figs-infostructure λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος 1 By men of strange tongues and by the lips of strangers Here Paul includes **says the Lord** to indicate who spoke the words he quotes. If your language would indicate who is speaking before or in the middle of the quote, you could move **says the Lord** to a more natural place. Alternate translation: “I will speak to this people,’ says the Lord, ‘but not even in this way will they hear me.’” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 22 bp4j εἰς σημεῖόν εἰσιν 1 Connecting Statement: Here, **sign** could be: (1) a negative indication of God’s judgment or wrath. This would fit with what the quotation from Isaiah in the last verse suggests. Alternate translation: “are an indication of God’s judgment” (2) a positive indication of what convicts or impresses people. This would fit with what “signs” means in [1:22](../01/22.md), but it does not fit well with the next two verses (see [14:23–24](../14/23.md)). Alternate translation: “are impressive” or “are convicting”
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1CO 14 22 vl45 figs-infostructure σημεῖόν…οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις…οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν 1 Connecting Statement: If your language would naturally put those whom the signs are **to** before those whom they are **not to**, you could rearrange the clauses so that the **not** clause is second. Alternate translation: “a sign to the unbelievers, not to those who believe … is to those who believe, not to the unbelievers” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 22 qj5f figs-ellipsis ἡ…προφητεία, οὐ 1 not for unbelievers, but for believers Here Paul omits some words that your language may require to make a complete thought. The Corinthians could have inferred: (1) the words “is for a sign,” since Paul used these words in the first half of the verse. Alternate translation: “prophecy is for a sign, not” (2) the word “is,” since Paul’s language often implies “is” when there is no verb. See the ULT. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 14 22 bddb ἡ…προφητεία, οὐ 1 not for unbelievers, but for believers If Paul implies “is for a sign” here, then “sign” could mean what it meant earlier in the verse, but it more likely means something different. “Sign” could be: (1) a positive indication of what convicts or impresses people. Alternate translation: “prophesy is impressive, not” or “prophecy is convicting, not” (2) a negative indication of God’s judgment or wrath. Alternate translation: “prophecy is an indication of God’s judgment, not”
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1CO 14 22 mb3p figs-abstractnouns ἡ…προφητεία 1 not for unbelievers, but for believers If your language does not use an abstract noun for the idea behind **prophecy**, you can express the idea by using a verb such as “prophesy.” Alternate translation: “what people prophesy” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 23 ec5x figs-hypo ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ, καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν 1 would they not say that you are insane? Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **the whole church** is together, and **all speak in tongues**. Then, he wants them to imagine what would happen if **ungifted or unbelievers** are present and hear **all** speaking **in tongues**. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose, then, that the whole church comes together to the same place, and they all speak in tongues. Suppose that ungifted or unbelievers come in. Will they not say” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 14 23 mlmt figs-doublet συνέλθῃ…ἐπὶ τὸ αὐτὸ 1 would they not say that you are insane? Here Paul uses both **come together** and **to the same place** to emphasize that he is speaking about an official gathering of the church for worship. If your language does not use two similar phrases for emphasis like Paul does, then you can use just one phrase and indicate the emphasis in another way. Alternate translation: “might come together” or “might be in the same place” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 14 23 agza translate-unknown ἰδιῶται 1 would they not say that you are insane? Here, just as in [14:16](../14/16.md), **ungifted** could refer to: (1) any person who does not understand the **tongues** that the other people are speaking. Alternate translation: “people who do not understand tongues” or “uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “outsiders” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 23 n03r figs-go εἰσέλθωσιν 1 would they not say that you are insane? Your language may say “would go in” rather than **would come in** in this situation. Use whatever form is natural. Alternate translation: “would go in” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 14 23 hj3d figs-rquestion οὐκ ἐροῦσιν ὅτι μαίνεσθε? 1 would they not say that you are insane? 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 implied answer to the question is “yes, they will.” If it would be helpful in your language, you could express the idea behind this questionby using a strong affirmation. Alternate translation: “they will definitely say that you are insane.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 14 23 xiiq translate-unknown μαίνεσθε 1 would they not say that you are insane? People who are **insane** act in ways that are not normal or acceptable. Often these ways are dangerous, strange, or irrational. If it would be helpful in your language, you could express **insane** with a word or phrase that identifies people who are acting in irrational and strange ways. Alternate translation: “you are out of your minds” or “you are mad” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 23 fa7i figs-123person μαίνεσθε 1 would they not say that you are insane? Here, **you** refers back to **the whole church** and **they** who **speak in tongues**. Paul switches from third person to second person to apply the hypothetical situation to the Corinthians. If it would be helpful in your language, you could express this switch with second person earlier in the verse or use the third person here. Alternate translation: “the church is insane” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 14 24 mm3e figs-hypo ἐὰν…πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται 1 he would be convicted by all and examined by all Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all would prophesy**, and he implies that the whole church is together for this hypothetical situation, just like for the last one (see [14:23](../14/23.md)). Then, he wants them to imagine what would happen if **some unbeliever** or **ungifted person** is present and hears **all** prophesying. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that they all would prophesy. Suppose that some unbeliever or ungifted person comes in. In that situation, he is convicted” (See: [[rc://en/ta/man/translate/figs-hypo]])
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1CO 14 24 feby figs-123person πάντες προφητεύωσιν 1 he would be convicted by all and examined by all Here Paul uses the third person because he is again using a hypothetical situation. However, he wants the Corinthians to apply this hypothetical situation to themselves. If it would be helpful in your language, you could express that **they** applies to the Corinthians with the second person instead. Alternate translation: “you all would prophesy” (See: [[rc://en/ta/man/translate/figs-123person]])
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1CO 14 24 d5vi translate-unknown ἰδιώτης 1 he would be convicted by all and examined by all Here, just as in [14:23](../14/23.md), **ungifted** could refer to: (1) any person who does not understand the tongues that the other people are speaking. Alternate translation: “person who does not understand tongues” or “uninitiated person” (2) a person who is not part of the Christian group. Alternate translation: “outsider” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 24 ihkk figs-go εἰσέλθῃ 1 he would be convicted by all and examined by all Your language may say “might go in” rather than **might come in** in this situation. Use whatever form is natural. Alternate translation: “might go in” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 14 24 xxy5 figs-parallelism ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all Here Paul uses the same words and structure twice, only changing the verb. He does this to emphasize how the “prophecy” affects the **unbeliever or ungifted person**. If your language does not use repetition for emphasis, and if your readers might be confused as to why Paul repeats himself, you can combine these two clauses into one. Alternate translation: “he is confronted by all” or “he is convicted and examined by all” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 14 24 izrj figs-activepassive ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων 1 he would be convicted by all and examined by all If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to emphasize the person who is **convicted** or **examined** rather than emphasizing the **all** that is doing the actions. Alternate translation: “all convict him, all examine him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 14 24 gr05 figs-gendernotations ἐλέγχεται…ἀνακρίνεται 1 he would be convicted by all and examined by all Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a nongendered word or refer to both genders. Alternate translation: “he or she is convicted … he or she is examined” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 24 iprk ὑπὸ πάντων -1 he would be convicted by all and examined by all Here, **all** could refer to: (1) everything that the people who **prophesy** are saying. Alternate translation: “by all that is said … by all that is said” or “by all the words … by all the words” (2) **they all** who are prophesying. Alternate translation: “by all who are prophesying … by all who are prophesying”
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1CO 14 25 ma47 figs-metonymy τὰ κρυπτὰ τῆς καρδίας αὐτοῦ 1 The secrets of his heart would be revealed In Paul’s culture, the **heart** is the place where humans think and plan. If it would be helpful in your language, you could translate **heart** as the place where humans think in your culture, or express the idea plainly. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 14 25 l62f figs-metaphor τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται 1 Here Paul speaks as if **the secrets of his heart** were invisible objects that could **become visible**. He speaks in this way to indicate that others now know **the secrets** as much as if they saw them **become visible**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “the secrets of his heart become known” or “the secrets of his heart are revealed” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 14 25 w31w figs-idiom πεσὼν ἐπὶ πρόσωπον 1 he would fall on his face and worship God In Paul’s culture, “falling” **on** one’s **face** refers to kneeling down and putting one’s **face** close to the ground. This was a position used to show respect and sometimes worship. If it would be helpful in your language, you could express **having fallen on {his} face** with a comparable expression for a physical position used to show respect or worship, or you could express the idea plainly. Alternate translation: “having bowed down” or “kneeling to show respect” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 14 25 q5ee figs-gendernotations αὐτοῦ…πρόσωπον, προσκυνήσει 1 he would fall on his face and worship God Although **his** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** and **he** with nongendered words or refer to both genders. Alternate translation: “his or her … his or her face, he or she will worship” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 25 tou0 figs-quotations ἀπαγγέλλων, ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστιν 1 he would fall on his face and worship God If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “declaring that God is really among you” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 14 26 bv9k figs-rquestion τί οὖν ἐστιν, ἀδελφοί? 1 What is tp be then, 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. He himself gives the answer to the question in the next sentences. If it would be helpful in your language, you could express the idea behind this questionby using a word or phrase that introduces a conclusion or a clarification. Alternate translation: “This is what it is, brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 14 26 f8ai figs-explicit τί οὖν ἐστιν 1 What is tp be then, brothers? Here Paul could be asking this question about: (1) what his argument means for the Corinthians. Alternate translation: “What then do I mean” (2) what the Corinthians should be doing. Alternate translation: “What then should you do” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 14 26 b79h figs-gendernotations ἀδελφοί 1 What is tp be then, brothers? Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 26 ke1q figs-go συνέρχησθε 1 What is tp be then, brothers? Here, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than **come** in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you assemble together” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 14 26 qgao writing-pronouns ἕκαστος 1 What is tp be then, brothers? Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **when you come together**. If it would be helpful in your language, you could express **each one** with a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “every one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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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 it would be helpful in your language, you could express why Paul repeats **has** with 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]])
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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 can 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]])
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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 it would be helpful in your language, you could state explicitly that the **interpretation** is about is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. 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]])
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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]])
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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** was 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 can 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]])
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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]])
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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 it would be helpful in your language, you could express what situation Paul is speaking about 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]])
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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 it would be helpful in your language, you could express **in turn** with 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]])
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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]])
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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]])
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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 it would be helpful in your language, 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]])
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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 was 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 can 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]])
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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 it would be helpful in your language, you could state explicitly that the **interpreter** is the person who “interprets” the tongue. Alternate translation: “an interpreter for the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 it would be helpful in your language, you could express **him** and **himself** with nongendered 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]])
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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]])
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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]])
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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 meets to worship God. If it would be helpful in your language, you could express **in the church** by clarifying 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]])
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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]])
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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 it would be helpful in your language, you could express **But** with 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]])
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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 consecutively” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 it would be helpful in your language, you could translate **two or three** by including 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]])
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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 can 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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **the first** with 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]])
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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 it would be helpful in your language, you could express **For** with 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]])
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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]])
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1CO 14 31 xr69 figs-idiom καθ’ ἕνα 1 prophesy one by one Here, **one by one** means that people do something one after the other or in order. If it would be helpful in your language, you could express **one by one** with a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “in turn” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 14 31 nrq1 figs-activepassive πάντες παρακαλῶνται 1 all may be encouraged If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person who is **encouraged** instead of the person doing the encouraging. If you must state who does the action, Paul implies that the ones who **prophesy** do it. Alternate translation: “the prophets may encourage all” or “the prophecies may encourage all” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 14 32 rcat figs-activepassive πνεύματα προφητῶν, προφήταις ὑποτάσσεται 1 all may be encouraged If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the **spirits** rather than focusing on the **prophets** If you must state who does the action, Paul implies that **prophets** do it. Alternate translation: “prophets subject the spirits of prophets” or “prophets govern the spirits of prophets” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 14 32 o950 translate-unknown πνεύματα προφητῶν…ὑποτάσσεται 1 all may be encouraged Here, **the spirits of the prophets** could refer to: (1) the “spiritual” gift that the **prophets** have by the power of the Holy Spirit. This is supported by [14:12](../14/12.md), where the word that is here translated **spirits** is there translated “spiritual gifts.” Alternate translation: “the spiritual gifts of prophets are subject to” or “what the Holy Spirit enables prophets to do is subject to” (2) the **spirits** that are part of the **prophets**, that is, their inner life or nonphysical parts. Alternate translation: “how the prophets act is subject to” or “the minds of prophets are subject to” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 14 32 cli1 προφήταις 1 all may be encouraged Here, **prophets** could refer to (1) the same **prophets** who have **the spirits**. In this case, **prophets** control their own **spirits**. Alternate translation: “these prophets” (2) other **prophets**. In this case, some **prophets** (those who are not speaking) control the **spirits** of different **prophets** (those who are speaking). Alternate translation: “the other prophets”
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1CO 14 33 iki9 grammar-connect-logic-result γάρ 1 God is not a God of confusion Here, **For** introduces the reason why “the spirits of the prophets are subject to prophets” ([14:32](../14/32.md)). Since the prophetic gift comes from God, it should fit with who God is. Since God is **not of confusion, but of peace**, so the prophetic gift must be **of peace** as well. If it would be helpful in your language, you could express **For** with a word or phrase that introduces a reason or basis for a statement. Alternate translation: “you could know this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 14 33 my65 figs-infostructure οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης 1 God is not a God of confusion If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “God is of peace, not of confusion” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 14 33 ze95 figs-possession οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης 1 God is not a God of confusion Here Paul uses the possessive form to state that **God** is characterized by **peace**, not by **confusion**. If your language does not use the possessive form to characterize someone, you can use a form that does do this. Alternate translation: “God is not a confused God but a peaceful God” or “God is not related to confusion but to peace” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 14 33 cu4y figs-abstractnouns ἀκαταστασίας…εἰρήνης 1 God is not a God of confusion If your language does not use abstract nouns for the ideas behind **confusion** and **peace**, you can express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused … peaceful” or “a confused God … a peaceful God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 14 33 k0ma figs-infostructure εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων, 1 God is not a God of confusion The phrase **As in all the churches of the saints** could modify: (1) the two verses that follow. Supporting this option is how the first half of this verse sounds like a conclusion and how it does not make much sense to say that **God** is a specific way **in all the churches**. See the ULT for this option. (2) the first sentence in this verse. Supporting this option is how “in the churches” is repeated near the beginning of the next verse and how Paul uses a phrase similar to this one at the end of sentences (see [4:17](../04/17.md); [7:17](../07/17.md)). Alternate translation: “of peace, as in all the churches of the saints.” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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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 it would be helpful in your language, you could express **in all the churches** by clarifying 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]])
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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](../14/35.md). Alternate translation: “wives” (2) **women** in general. Alternate translation: “women” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **in the churches** by clarifying 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]])
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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 it would be helpful in your language, you could express **it is not permitted** with 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]])
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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]])
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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]])
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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 you can find it in God’s commandments” or “just as it is written in the scriptures” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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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 it would be helpful in your language, you could express this form by stating 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]])
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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 church**. Alternate translation: “they desire to learn about what someone said” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **in church** by clarifying 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]])
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1CO 14 36 fysl grammar-connect-words-phrases ἢ 1 Did the word of God come from you? Are you the only ones it has reached? The word **Or** introduces an alternate to the instructions that Paul has given about proper order in worship, including what he has said in [14:27–35](../14/27.md) but especially [14:33b–35](../14/33.md). Paul uses **Or** to indicate that thinking that **the word of God** went **out from** them is the opposite of obeying what he has said. If it would be helpful in your language, you could express **Or** with a word or phrase that introduces an alternative. Alternate translation: “Suppose you do not want to follow my instructions. Consider this:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 14 36 h8lp figs-rquestion ἢ ἀφ’ ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν? 1 Did the word of God come from you? Are you the only ones it has reached? 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 to both is “no, it did not.” If it would be helpful in your language, you could express these questions by stating the ideas with strong negations. If you do so, you will need to replace **Or** with different transition words. Alternate translation: “Indeed, the word of God certainly did not go out from you, and it certainly did not come only to you.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 14 36 o8sf figs-personification ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν…κατήντησεν 1 Did the word of God come from you? Are you the only ones it has reached? Here Paul speaks as if **the word of God** were a person who could travel. He speaks in this way to emphasize **the word** over the people who proclaim that **word**. If it would be helpful in your language, you could indicate that people travel with the **word** and indicate the emphasis on **the word of God** in another way. Alternate translation: “did the people who proclaim the word of God go out … did people who proclaim it come” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 14 36 tmfn figs-go ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν…εἰς ὑμᾶς μόνους κατήντησεν 1 the word of God In the first question, **go out** refers to the Corinthians as the source of the **word of God**. In the second question, **come** refers to the Corinthians as the recipients of the **word of God**. Use movement words that make this clear in your language. Alternate translation: “did the word of God depart … did it reach only you” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 14 36 mj6b figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 the word of God Here, **word** figuratively represents what someone says in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “the message of God” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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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]])
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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 think 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 can 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]])
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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 it would be helpful in your language, you could express **himself** and **him** with nongendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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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]])
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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]])
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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 can express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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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 truly 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 can use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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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”
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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]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **him** with a nongendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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1CO 14 39 xgjw grammar-connect-logic-result ὥστε 1 do not forbid anyone from speaking in tongues Here, **So then** introduces a conclusion of the argument from [14:1–38](../14/01.md). Use a word or phrase in your language that introduces the conclusion to an argument. Alternate translation: “Therefore” or “To sum up” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using the term to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 14 39 jvr7 τὸ λαλεῖν…γλώσσαις 1 do not forbid anyone from speaking in tongues Alternate translation: “speaking in tongues”
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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 can 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]])
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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]])
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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 it would be helpful in your language, you could express **properly** with a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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 it would be helpful in your language, you could express **in order** with 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]])
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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 nonbelievers, 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 nonbelievers 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’ body. 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 it would be helpful in your language, you could translate “falling asleep” by using a comparable euphemism or expressing 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 it would be helpful in your language, 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 which 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/grammar-connect-condition-contrary]])<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.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 can 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.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]])
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1CO 15 1 gc6n grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic that Paul will speak about for many verses. If it would be helpful in your language, you could express **Now** with a word or phrase that introduces a new topic. Alternate translation: “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 1 la9v γνωρίζω…ὑμῖν, ἀδελφοί 1 make known to you Paul makes it clear in the rest of the verse that this is not the first time he has made **known** the **gospel** to the Corinthians. If **I make known to you** sounds like Paul is making it known for the first time, you could use a word or phrase that indicates that Paul is reminding them of the **the gospel** or giving them more information about it. Alternate translation: “I again make known to you, brothers,” or “I remind you, brothers, about”
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1CO 15 1 c3yo figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 1 xv53 figs-metaphor ἐν ᾧ καὶ ἑστήκατε 1 on which you stand Here Paul speaks as if **the gospel** were something solid **on which** the Corinthians could **stand**. He speaks in this way to indicate that **the gospel** is trustworthy, like a firm foundation or a well-built floor. He also speaks in this way to indicate that the Corinthians trust **the gospel** as much as if it were a floor that was keeping them from falling. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “which also you trust completely” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 a 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]])
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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 can 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]])
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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”
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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]])
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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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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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 it would be helpful in your language, you could express this contrast by stating the contrast more explicitly. If you use the following alternate translation, you may need to add a 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]])
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1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he preached to the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 3 sp4p figs-explicit ἐν πρώτοις 1 as of first importance Here, **among the first** could mean that: (1) what Paul is about to say is one of the **first** things he told them when he visited Corinth. Alternate translation: “as one of the first things I said” (2) what Paul is about to say is one of the most important things he told them when he visited Corinth. Alternate translation: “as one of the most important things I said” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 3 azw6 figs-extrainfo ὃ καὶ παρέλαβον 1 for our sins Here Paul does not clarify from whom he **received** this information. In [11:23](../11/23.md), which uses very similar words, Paul says that he “received” things “from the Lord.” Here, then, it is likely that he also **received** what he is about to say “from the Lord.” However, he may also mean that he **received** this specific way of expressing the good news from another human being. Since Paul avoids stating from whom he **received** what he is about to say, you should also try to avoid stating it. If you must state whom he **received** it from, you could refer to “the Lord” or generally to people. Alternate translation: “what I also received from the Lord” or “what I also received from others” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 15 3 f5yp ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν 1 for our sins Alternate translation: “in order to deal with our sins”
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1CO 15 3 inj2 writing-quotations κατὰ τὰς Γραφάς 1 according to the scriptures In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 4 wa7m figs-activepassive ἐτάφη 1 he was buried If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive to avoid saying who **buried** him, so if you must state who did the action, you can use a generic or nonspecific subject. Alternate translation: “they buried him” or “someone buried him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 4 n7c7 figs-activepassive ἐγήγερται 1 he was raised If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died then coming back to life. If your language does not use **raised** to describe coming back to life, you can use a comparable idiom or express the idea plainly. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 4 zufz translate-ordinal τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “on day three” (See: [[rc://en/ta/man/translate/translate-ordinal]])
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1CO 15 4 v7vv translate-numbers τῇ ἡμέρᾳ τῇ τρίτῃ 1 was raised In Paul’s culture, the current **day** was counted as the “first day.” So, **the third day** would refer to two days after **he was buried**. If Jesus **was buried** on a Friday, he **was raised** on a Sunday. Consider how your language counts days and use a phrase that represents the timing properly. Alternate translation: “two days later” (See: [[rc://en/ta/man/translate/translate-numbers]])
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1CO 15 4 jex1 writing-quotations κατὰ τὰς Γραφάς 1 was raised In Paul’s culture, **according to** was a normal way to introduce a reference to an important text. In this case, Paul does not state exactly which part of **the Scriptures** he has in mind but rather refers to **the Scriptures** as a whole. If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 4 hssy τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς Γραφάς 1 was raised Here, **according to the Scriptures** could modify (1) **he was raised on the third day**. Alternate translation: “on the third day, which all happened just as the Scriptures record” (2) just **on the third day**. Alternate translation: “on the third day, which was when the Scriptures indicated that it would happen”
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1CO 15 5 qxkw figs-activepassive ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα 1 Connecting Statement: If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than focusing on those who do the “seeing.” Alternate translation: “Cephas and then the Twelve saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 5 rhd3 translate-names Κηφᾷ 1 Connecting Statement: **Cephas** is another name for Peter. It is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 15 5 q3nb figs-explicit τοῖς δώδεκα 1 he appeared Here, **the Twelve** refers to twelve disciples that Jesus specially chose to represent him and to be with him. We know **the Twelve** includes **Cephas**, and it also includes Judas, who betrayed Jesus and killed himself. Paul uses **the Twelve** as a reference to this group in general. He is not excluding Peter or including Judas. If it would be helpful in your language, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the **Twelve**. Alternate translation: “by the remaining members of the Twelve” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 6 obxp figs-activepassive ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ 1 some have fallen asleep If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than those who do the “seeing.” Alternate translation: “more than 500 brothers at once saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 6 a6en figs-gendernotations ἐπάνω πεντακοσίοις ἀδελφοῖς 1 some have fallen asleep Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “by more than 500 brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 6 xwtq translate-unknown ἐφάπαξ 1 some have fallen asleep Here, **at once** indicates that all of the **more than 500 brothers** saw Jesus at the same time. If it would be helpful in your language, you could express **at once** with a word or a phrase that identifies this as one event. Alternate translation: “at the same time” or “simultaneously” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 6 hezq figs-infostructure ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν 1 some have fallen asleep It may be more natural in your language to refer to the qualification that **some have fallen asleep** before making the main point that **most** of them **remain until now**. If so, you could reverse the order of these two clauses. Alternate translation: “at once. While some have fallen asleep, most of them remain until now” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 6 qkja figs-idiom μένουσιν ἕως ἄρτι 1 some have fallen asleep Here, to **remain until now** refers to being alive until the present moment. Paul means that **most** of the 500 people who saw Jesus are still alive when he is writing this letter. If it would be helpful in your language, you could express **remain until now** with a comparable idiom or express the idea plainly. Alternate translation: “continue to live until now” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 6 q8bl figs-euphemism ἐκοιμήθησαν 1 some have fallen asleep Here Paul refers to dying as having **fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **fallen asleep** with a different polite way of referring to death or you could state the idea plainly. Alternate translation: “have passed away” or “are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 15 7 nswj figs-activepassive ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than emphasizing those who do the “seeing.” Alternate translation: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 7 j2kh translate-names Ἰακώβῳ 1 some have fallen asleep **James** is the name of a man. He was the younger brother of Jesus. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 15 7 efpi figs-extrainfo τοῖς ἀποστόλοις πᾶσιν 1 some have fallen asleep Here, **all the apostles** does not refer only to the twelve close followers that Jesus called to follow him. Paul does not clarify exactly whom he means when he refers to **apostles**, but the word probably refers to “the Twelve”, perhaps also **James**, and others. Since Paul does not specify who exactly the **apostles** are, you also should use a general term in your translation. Alternate translation: “by all those who are apostles” or “by all whom Jesus specially chose as his representatives” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 15 8 n9c6 ἔσχατον…πάντων 1 Last of all Here, **last of all** identifies Paul’s vision of Christ as the **last** one to occur in the list he has been giving. Alternate translation: “more recently than all the others”
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1CO 15 8 u9mm figs-activepassive ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κἀμοί 1 Last of all If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person being **seen** rather than the person who does the “seeing.” Alternate translation: “I also saw him, as if I were a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 8 vg7t translate-unknown τῷ ἐκτρώματι 1 a child born at the wrong time Here, **a child born at the wrong time** could refer to: (1) a child whose birth is unexpected because it is too soon. Alternate translation: “to a child born at an unusual time” (2) a child who is born dead. Alternate translation: “to a stillborn child” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 8 tcqq figs-explicit ὡσπερεὶ τῷ ἐκτρώματι 1 a child born at the wrong time Paul here compares himself to a **child born at the wrong time**. He may mean: (1) that he saw Christ and became an apostle suddenly or at an unusual time, just like **a child born at the wrong time**. Alternate translation: “which happened suddenly, as if I were a child born at the wrong time” (2) that before Christ appeared to him, he was as powerless and wretched as a **child born at the wrong time**. Alternate translation: “who was as powerless and wretched as a child born at the wrong time” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 9 frj2 figs-infostructure ἐγὼ…εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ Θεοῦ 1 a child born at the wrong time If your language would state the reason before the result, you could move the clause **because I persecuted the church of God** earlier in the sentence. It could give the reason for: (1) **who am not worthy to be called an apostle**. Alternate translation: “I am the least of the apostles, who, because I persecuted the church of God, am not worthy to be called an apostle” (2) the whole sentence. Alternate translation: “because I persecuted the church of God, I am the least of the apostles, who am not worthy to be called an apostle” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 9 u3ta figs-explicit ὁ ἐλάχιστος 1 a child born at the wrong time Here, **least** implies **least** in importance and honor. If your readers would not infer that importance and honor are what Paul is **least** in, you could state this explicitly. Alternate translation: “the least important” or “the least valuable” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 9 gzyz figs-activepassive καλεῖσθαι 1 a child born at the wrong time If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Since Paul uses the passive to avoid stating who is doing the “calling,” you can use a vague or indefinite subject if you must state who does the action. Alternate translation: “for people to call me” or “for them to call me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 9 zxzb translate-unknown τὴν ἐκκλησίαν τοῦ Θεοῦ 1 a child born at the wrong time Here, **the church of God** refers to everyone who believes in the Messiah. It does not refer to just one **church** or group of believers. If it would be helpful in your language, you could translate **the church of God** to make it clear that this phrase refers to all believers Alternate translation: “the churches of God” or “the whole church of God” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 10 jc1j figs-abstractnouns χάριτι…Θεοῦ…ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ…ἡ χάρις τοῦ Θεοῦ 1 his grace in me was not in vain If your language does not use an abstract noun for the idea behind **grace**, you can express the idea by using a verb such as “give” or an adjective such as “gracious.” Alternate translation: “because God acted graciously to me, …the fact that he acted graciously to me … God acted graciously” or “by what God gave me … what he gave me that was in me … what God gave to me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 10 caun figs-explicit ὅ εἰμι 1 his grace in me was not in vain Here Paul does not state what **I am**. However, the previous verse implies that he is an “apostle” ([15:9](../15/09.md)). If your readers would not make this inference, you could state it explicitly. Alternate translation: “what I am, that is, an apostle” or “an apostle” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 10 n45h figs-litotes οὐ κενὴ ἐγενήθη, ἀλλὰ 1 his grace in me was not in vain Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means 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 change the contrast word **Instead** into a support word or phrase such as “in fact” or “indeed.” Alternate translation: “was effective. Indeed” (See: [[rc://en/ta/man/translate/figs-litotes]])
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1CO 15 10 it0q figs-idiom κενὴ 1 his grace in me was not in vain Here, **in vain** identifies a cause that does not have its intended effect. In this case, God’s **grace** would be **in vain** if it did not lead Paul to “labor” or if no one believed Paul’s message. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 10 zait writing-pronouns αὐτῶν πάντων 1 his grace in me was not in vain Here, **them** refers back to the “apostles” that Paul mentions in the previous verse ([15:9](../15/09.md)). If it would be helpful in your language, you could express this reference by referring explicitly to “apostles” here. Alternate translation: “all of the apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 10 pl58 figs-ellipsis οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain 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 (**I labored**). If your language does need these words, you could supply them from that clause. Alternate translation: “yet it was not I who labored, but the grace of God labored with me” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 10 h2w1 figs-infostructure οὐκ ἐγὼ δὲ, ἀλλὰ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 his grace in me was not in vain If your language would not naturally state the negative before the positive, you could reverse the order of the **not** statement and the **but** statement. Alternate translation: “although it was really the grace of God with me, not I” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 10 xh95 figs-metonymy ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί 1 the grace of God that is with me Here Paul describes God’s action in **grace** as simply **the grace of God**. If your readers would not understand that **the grace of God** identifies God himself acting in **grace**, you could express the idea plainly. Alternate translation: “God in grace with me” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 15 11 pm2o figs-ellipsis εἴτε…ἐγὼ εἴτε ἐκεῖνοι 1 the grace of God that is with me Here Paul introduces **I** and **they** without a verb. He does this to identify whom he means when he uses **we** later in the verse. If your language needs a verb in this situation, you could use a verb that introduces or brings up characters or ideas. Alternate translation: “whether we are talking about me or them” or “whether we are referring to me or to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 11 uoji writing-pronouns ἐκεῖνοι 1 the grace of God that is with me Here, just as in [15:10](../15/10.md), **they** refers back to the “apostles” that Paul mentions in [15:9](../15/09.md). If it would be helpful in your language, you could express this reference by referring explicitly to “apostles” here. Alternate translation: “other apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 11 vqai writing-pronouns οὕτως κηρύσσομεν, καὶ οὕτως ἐπιστεύσατε 1 the grace of God that is with me In both places, **in this way** could refer to: (1) the gospel as Paul has outlined it in [15:3–8](../15/03.md). Alternate translation: “it is this gospel that we preach, and it is this gospel that you believed” (2) the “grace” that Paul discussed in the last verse ([15:10](../15/10.md)). Alternate translation: “by God’s grace we preach, and by God’s grace you believed” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 11 z7b6 figs-exclusive κηρύσσομεν 1 the grace of God that is with me Here, **we** refers to **I** and **they** earlier in the sentence. It includes Paul and other apostles but not the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 15 12 h62z grammar-connect-condition-fact εἰ 1 how can some of you say there is no resurrection of the dead? Paul is speaking as if this 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 introduce the clause with a word such as “since” or “because.” Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 15 12 k9rb εἰ…Χριστὸς κηρύσσεται, ὅτι ἐκ νεκρῶν ἐγήγερται 1 how can some of you say there is no resurrection of the dead? Alternate translation: “if it is proclaimed that Christ was raised from the dead”
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1CO 15 12 jhia figs-activepassive Χριστὸς κηρύσσεται 1 how can some of you say there is no resurrection of the dead? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that anyone who preaches the gospel does it, particularly he and other “apostles.” Alternate translation: “we proclaim Christ, specifically” or “believing preachers proclaim Christ, specifically” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 12 jbi8 figs-idiom ἐγήγερται 1 raised Here, **raised** refers to someone who died and comes back to life. If your language does not use **raised** to describe coming back to life, you can use a comparable idiom or express the idea plainly. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 12 zamn figs-activepassive ἐγήγερται 1 raised If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 12 ja71 figs-nominaladj ἐκ νεκρῶν…νεκρῶν 1 raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people … of the dead people” or “from the corpses … of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 12 ub2p figs-rquestion πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν? 1 how can some of you say there is no resurrection of the dead? 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 implied answer to the question is “that cannot be true.” If it would be helpful in your language, you could express the idea behind this questionby using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation, as a statement: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 15 12 izkz figs-abstractnouns ἀνάστασις νεκρῶν οὐκ ἔστιν 1 how can some of you say there is no resurrection of the dead? If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 13 eqxa εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised Here, **there is no resurrection of the dead** repeats the words found at the end of the last verse ([15:12](../15/12.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true”
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1CO 15 13 zwcu grammar-connect-condition-contrary εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of the dead**. He uses this form to show the Corinthians the implications of their claim that “there is no resurrection of the dead” (see [15:12](../15/12.md)). Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 13 eq2c figs-abstractnouns ἀνάστασις νεκρῶν οὐκ ἔστιν 1 if there is no resurrection of the dead, then not even Christ has been raised If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 13 vbhj figs-nominaladj νεκρῶν 1 if there is no resurrection of the dead, then not even Christ has been raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 13 mi12 figs-activepassive οὐδὲ Χριστὸς ἐγήγερται 1 not even Christ has been raised If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 14 izp7 εἰ…Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised Here, **Christ has not been raised** repeats words found at the end of the last verse ([15:13](../15/13.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true”
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1CO 15 14 zokz grammar-connect-condition-contrary εἰ…Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Christ** really has **been raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 14 lsos figs-activepassive Χριστὸς οὐκ ἐγήγερται 1 not even Christ has been raised If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 14 xth0 figs-parallelism κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν 1 not even Christ has been raised Here Paul repeats **in vain** and the same structure in two straight clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “our preaching and your faith are all in vain” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 14 qre2 figs-exclusive ἡμῶν 1 not even Christ has been raised Here, **our** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 15 14 loal figs-abstractnouns κενὸν…τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν 1 not even Christ has been raised If your language does not use abstract nouns for the ideas behind **preaching** and **faith**, you can express the ideas by using verbs such as “preach” and “believe.” Alternate translation: “we preached in vain, and you believed in vain” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 14 xxtq figs-idiom κενὸν…κενὴ 1 not even Christ has been raised Here, **in vain** identifies a cause that does not have its intended effect. In this case, the apostles’ **preaching** and the Corinthians’ **faith** would not lead to salvation **if Christ has not been raised**. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “is useless … is useless” or “has no meaning … has no meaning” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 15 gi99 figs-activepassive εὑρισκόμεθα 1 Connecting Statement: If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are found** rather than focusing on the person doing the “finding.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “they would find us to be” or “people would find us to be” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 15 ejp5 figs-idiom εὑρισκόμεθα 1 Connecting Statement: Here, **we are found** indicates that other people realize or find out something about “us.” The phrase emphasizes the status of the subject (**we**) more than the action of others in finding that status out. If it would be helpful in your language, you could express **we are found to be** with a word or phrase that refers to status. Alternate translation: “it is clear that we are” or “everyone would know that we are” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 15 r0xf figs-exclusive εὑρισκόμεθα…ἐμαρτυρήσαμεν 1 Connecting Statement: Here, just as “our” did in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 15 15 ctn5 figs-possession ψευδομάρτυρες τοῦ Θεοῦ 1 we are found to be false witnesses about God Here Paul uses the possessive form to indicate that he and other apostles would be **false witnesses** who say false things about **God**. If your language does not use this form to express that idea, you can express the idea by using a word such as “about” or by using a verbal phrase. Alternate translation: “false witnesses concerning God” or “falsely testifying about God” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 15 15 aq5s figs-idiom κατὰ τοῦ Θεοῦ 1 we are found to be Here, **concerning God** could indicate: (1) that **God** is a person about whom **we testified**. Alternate translation: “about God” (2) that **we testified** against **God** by saying he did something that he did not do. Alternate translation: “against God” (3) that **God** is the authority by which **we testified**. Alternate translation: “by God” or “by God’s authority” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 15 w2rj grammar-connect-condition-contrary εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται 1 we are found to be Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if then the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 15 szk1 figs-activepassive νεκροὶ οὐκ ἐγείρονται 1 we are found to be If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are** or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 15 ju4x figs-nominaladj νεκροὶ 1 we are found to be Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 16 fbuz grammar-connect-logic-result γὰρ 1 we are found to be Here, **For** introduces again (see [15:13](../15/13.md)) Paul’s proof that Christ was not raised if it is true that **the dead are not raised**. He reintroduces this proof because he stated at the end of the last verse that God did not raise Christ if the dead are not raised (see [15:15](../15/15.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces a proof. Alternate translation: “That is true because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 15 16 a0fl νεκροὶ οὐκ ἐγείρονται 1 we are found to be Here, **the dead are not raised** repeats the words found at the end of the last verse ([15:15](../15/15.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that were true”
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1CO 15 16 mjq9 grammar-connect-condition-contrary εἰ…νεκροὶ οὐκ ἐγείρονται 1 we are found to be Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 16 rf43 figs-nominaladj νεκροὶ 1 we are found to be Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 16 ieza figs-activepassive νεκροὶ οὐκ ἐγείρονται 1 we are found to be If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are** or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 16 nrsp figs-activepassive οὐδὲ Χριστὸς ἐγήγερται 1 we are found to be If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who has or has not **been raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 17 v6vz Χριστὸς οὐκ ἐγήγερται 1 your faith is in vain and you are still in your sins Here, **Christ has not been raised** repeats words found at the end of the last verse ([15:16](../15/16.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that were true”
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1CO 15 17 zurn grammar-connect-condition-contrary εἰ…Χριστὸς οὐκ ἐγήγερται 1 your faith is in vain and you are still in your sins Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Christ** really has **been raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Christ has not actually been raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 17 plcm figs-activepassive Χριστὸς οὐκ ἐγήγερται 1 your faith is in vain and you are still in your sins If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who has or has not **been raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 17 bhoh figs-abstractnouns ματαία ἡ πίστις ὑμῶν 1 your faith is in vain and you are still in your sins If your language does not use an abstract noun for the idea behind **faith**, you can express the idea by using a verb such as “believe” or “trust.” Paul implies that they have **faith** in the gospel, in God, or in both. Alternate translation: “you are trusting in vain” or “you believed God in vain” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 17 z4vw figs-idiom ματαία 1 your faith is in vain and you are still in your sins Here, as in [15:14](../15/14.md), **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **faith** would not lead to salvation **if Christ has not been raised**. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “is useless” or “has no meaning” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 17 hcnt figs-metaphor ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν 1 your faith is in vain and you are still in your sins Here Paul speaks as if **your sins** were something that a person could be **in**. By speaking in this way, he indicates that the **sins** characterize the person’s life or even control the person’s life. If it would be helpful in your language, you could express **in your sins** with a comparable metaphor or express the idea plainly. Alternate translation: “your sins still rule over you” or “you are still guilty of your sins” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 17 kkc4 figs-abstractnouns ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν 1 your faith is in vain and you are still in your sins If your language does not use an abstract noun for the idea behind **sins**, you can express the idea by using a verb such as “sin.” Alternate translation: “you are still people who sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 18 tnfe grammar-connect-words-phrases ἄρα καὶ 1 your faith is in vain and you are still in your sins Here, **then also** introduces another inference from the conditional statement “if Christ has not been raised” in [15:17](../15/17.md). If it would be helpful in your language, you could express that **then also** connects to the beginning of the previous verse by restating the premise from that verse. Alternate translation: “Again, if Christ has not been raised, then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 18 ej91 figs-euphemism οἱ κοιμηθέντες 1 your faith is in vain and you are still in your sins Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **those who have fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 15 18 jb0k figs-metaphor ἐν Χριστῷ 1 your faith is in vain and you are still in your sins Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 18 stvz translate-unknown ἀπώλοντο 1 your faith is in vain and you are still in your sins Here, **have perished** could indicate that **those who have fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 19 fv8e grammar-connect-condition-contrary εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον 1 of all people Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that it is not **only in this life** that we **have hope in Christ**, since we also **have hope** for a new life. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If only in this life did we actually have hope in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 19 tmk8 figs-infostructure εἰ ἐν τῇ ζωῇ ταύτῃ…ἠλπικότες ἐσμὲν μόνον 1 of all people Here, **only** could modify: (1) **in this life**. Alternate translation: “If it is only in this life that we have hope” (2) **we have hope**. Alternate translation: “If in this life we only have hope” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 19 iwky figs-abstractnouns ἐν τῇ ζωῇ ταύτῃ 1 of all people If your language does not use an abstract noun for the idea behind **life**, you can express the idea by using a verb such as “live.” Alternate translation: “while we are currently living do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 19 afxj figs-abstractnouns ἠλπικότες 1 of all people If your language does not use an abstract noun for the idea behind **hope**, you can express the idea by using a verb such as “hope.” Alternate translation: “can we hope” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 19 ts7u figs-infostructure ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν 1 of all people we are most to be pitied Here Paul mentions a comparison (**of all people**) before he states his main point. He does this to emphasize the comparison. If it would be helpful in your language, you could indicate why Paul mentions the comparison first by rearranging the clauses and express the emphasis in another way. Alternate translation: “we are more pitiful than every other person” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 19 eav3 translate-unknown ἐλεεινότεροι 1 of all people we are most to be pitied Here, **pitiful** identifies someone whom others “pity” or feel sorry for. If it would be helpful in your language, you could express **pitiful** with a word or phrase that refers to someone whom others feel sorry for. Alternate translation: “the ones whom others feel bad for the most” or “the ones whom others should mourn with the most” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 20 cxp9 grammar-connect-logic-contrast νυνὶ δὲ 1 now Christ Here, **But now** introduces what is true in contrast with the false situations Paul has discussed in the previous verses ([15:13–19](../15/13.md)). The word **now** does not refer to time here, but introduces his conclusion. If it would be helpful in your language, you could express **But now** with a word or phrase that introduces reality in contrast to what is not true. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 15 20 a385 figs-activepassive Χριστὸς ἐγήγερται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 20 n6cl figs-nominaladj νεκρῶν 1 Christ has been raised from the dead, the firstfruit of those who have fallen asleep Paul is using the adjective **dead** as a noun in order to refer to people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 20 zw31 figs-metaphor ἀπαρχὴ τῶν κεκοιμημένων 1 the firstfruits Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections with an analogy or express the idea plainly. Alternate translation: “and he is like the firstfruits, since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 20 dcym figs-euphemism τῶν κεκοιμημένων 1 the firstfruits Here Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **those who have fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 15 21 bzud grammar-connect-logic-result ἐπειδὴ 1 death came by a man Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also the resurrection of the dead**. If it would be helpful in your language, you could express **since** with a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 15 21 uca8 figs-abstractnouns δι’ ἀνθρώπου θάνατος 1 death came by a man If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 21 mjjw figs-extrainfo δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου 1 death came by a man Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins **the resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 15 21 gsgb figs-ellipsis δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις 1 death came by a man In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death is by a man, by a man also is the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 21 gf8p figs-abstractnouns ἀνάστασις νεκρῶν 1 by a man also came the resurrection of the dead If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 21 wnsi figs-nominaladj νεκρῶν 1 by a man also came the resurrection of the dead Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 22 srba figs-metaphor ἐν τῷ Ἀδὰμ…ἐν τῷ Χριστῷ 1 the firstfruits Here Paul uses the spatial metaphors **in Adam** and **in Christ** to describe the union of people with **Adam** and **Christ**. Paul does not specify how this union occurs, but what is clear is that those who are united to **Adam** will **die**, while those who are united to **Christ** will **be made alive**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 22 o8r6 translate-names τῷ Ἀδὰμ 1 the firstfruits **Adam** is the name of a man, the first man who lived. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 15 22 no6k figs-pastforfuture ἀποθνῄσκουσιν 1 the firstfruits Here Paul uses the present tense of **die** to indicate what is generally true. If your language does not use the present tense for what is generally true, you can use whatever tense is most natural. Alternate translation: “will die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 15 22 xkb3 figs-activepassive πάντες ζῳοποιηθήσονται 1 the firstfruits If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all**, who **will be made alive**, rather than focusing on the one making them **alive**. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will make all alive” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 22 qusf figs-explicit πάντες 2 the firstfruits Here, **all** contrasts with the **all** who are **in Adam** earlier in the sentence. Paul is not trying to argue about how many people **will be made alive again**. Rather he is contrasting how **all** who are **in Adam** end up dying, while **all** who are **in Christ** end up being **made alive**. If your readers would think that Paul is making a claim about how many people are **made alive**, you could use a word or phrase that identifies **all** as those who are **in Christ**. Alternate translation: “all who believe in him” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 23 ngp8 figs-idiom ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι…Χριστός 1 the firstfruits Here, **in {his} own order** identifies that things happen in a specific sequence or in turn. If it would be helpful in your language, you could express **in {his} own order** with a word or phrase that does introduce a sequence. Alternate translation: “But these things happen in sequence: first, Christ” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 23 zwxy figs-ellipsis ἕκαστος…ἐν τῷ ἰδίῳ τάγματι 1 the firstfruits Here Paul omits some words that your language may need to make a complete thought. The Corinthians would have understood him to mean that, first, **each** is made alive **in {his} own order**. If your readers would not make this inference, you could include these words. Alternate translation: “each will be made alive in his own order” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 23 f3lg figs-gendernotations ἐν τῷ ἰδίῳ 1 the firstfruits Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** with a nongendered word or refer to both genders. Alternate translation: “in his or her own” or “in their own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 23 p4g9 figs-metaphor ἀπαρχὴ Χριστός 1 the firstfruits Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies that there will be more resurrections with an analogy or express the idea plainly. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 23 bzh4 figs-explicit ἐν τῇ παρουσίᾳ αὐτοῦ 1 the firstfruits Here, **his coming** refers specifically to Jesus “coming back” to earth. If it would be helpful in your language, you could express **at his coming** with a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 23 xr5q figs-possession οἱ τοῦ Χριστοῦ 1 the firstfruits Here Paul uses the possessive form to describe **those** who belong to or believe in **Christ**. If your language does not use that form for this meaning, you can express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 15 24 any2 grammar-connect-time-sequential εἶτα 1 General Information: Here, **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If it would be helpful in your language, you could express **Then** with a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next will be” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
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1CO 15 24 fp4n figs-explicit τὸ τέλος 1 General Information: Here, **the end** identifies that something has reached its goal and thus ended. Paul does not state explicitly what **end** he has in mind, but the Corinthians would have inferred that he meant **the end** of the world as it currently exists. This does not mean that there will be no more world, but it means that things will be very different after **the end**. If it would be helpful in your language, you could express the idea behind what **end** Paul is speaking aboutexplicitly. Alternate translation: “the end of this world” or “the end of the way things are now” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 24 towh figs-infostructure ὅταν παραδιδῷ τὴν Βασιλείαν τῷ Θεῷ καὶ Πατρί; ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 General Information: Here, **when he has abolished** will occur before **when he hands over**. In Paul’s language, the sequence is clear even though the events are not in order. If your language would put the events in order, you could rearrange these two clauses to make the sequence clearer. Alternate translation: “when he has abolished all rule and all authority and power, when he hands over the kingdom to the God and Father” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 24 u298 writing-pronouns παραδιδῷ…καταργήσῃ 1 General Information: Here, **he** refers to “Christ.” If it would be helpful in your language, you could express to whom **he** refers with “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 24 xkl6 guidelines-sonofgodprinciples τῷ Θεῷ καὶ Πατρί 1 General Information: Here, **God** and **Father** are two names for the same person. The name **Father** makes it clear that Paul is speaking about “God the Father” to distinguish him from “God the Son,” who is the one who **hands over the kingdom**. Use a word or phrase here that clearly names “God the Father.” Alternate translation: “God the Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
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1CO 15 24 uwh3 translate-unknown καταργήσῃ 1 he will abolish all rule and all authority and power Here, **abolished** refers to making someone or something ineffective or no longer in control. If it would be helpful in your language, you could express **abolished** with a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “he has overcome” or “he has put an end to” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 24 w4e1 figs-abstractnouns πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power If your language does not use abstract nouns for the ideas behind **rule**, **authority**, and **power**, you can express the idea by using verbs such as “rule,” “govern,” and “control.” Paul is speaking here about the position or ability to have **rule** and **authority** and **power**, so you can refer to the position or ability itself, or you can refer to the person or thing that fills that position or has that ability. Alternate translation: “all ruling and all governing and controlling” or “all those who rule and all those who govern and control” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 24 kit3 figs-explicit πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here, **rule**, **authority**, and **power** could identify: (1) any position or person that has **rule**, **authority**, and **power**. Alternate translation: “all positions of rule and all positions of authority and power” (2) powerful spiritual beings that have **rule**, **authority**, and **power** or that are called “rules,” “authorities,” and “powers.” Alternate translation: “all the powerful spiritual beings that exercise rule and authority and power” or “all spiritual beings and all angels and archangels” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 24 ksjs πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν 1 he will abolish all rule and all authority and power Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If it would be helpful in your language, you could express why Paul uses **all** with only two of the three items with one **all** to modify the whole list, or you could repeat **all** with each item. Alternate translation: “all rule and authority and power” or “all rule and all authority and all power”
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1CO 15 25 phrn grammar-connect-words-phrases γὰρ 1 until he has put all his enemies under his feet Here, **For** introduces Paul’s explanation of how Christ “abolishes all rule and all authority and power” ([15:24](../15/24.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces further explanation. Alternate translation: “Specifically,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 25 oeko figs-explicit δεῖ…αὐτὸν βασιλεύειν 1 until he has put all his enemies under his feet Here Paul does not explain why Christ **must** reign. He implies that it is because this is what God the Father has decided. If it would be helpful in your language, you could express the idea behind what **must** impliesexplicitly. Alternate translation: “God chose that Christ will reign” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 25 t8mk figs-idiom ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ 1 until he has put all his enemies under his feet Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were indeed conquered and had to submit to the king or general who conquered them. If it would be helpful in your language, you could express **put all the enemies under his feet** with a comparable metaphor or express the idea plainly. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 25 vnxs writing-pronouns θῇ 1 until he has put all his enemies under his feet Every **he** and **his** in this verse refers to Christ except for perhaps this one. Here, **he** could refer to: (1) Christ, who puts his own **enemies under his feet**. Alternate translation: “he himself has put” (2) God (the Father), who puts **enemies under** Christ’s **feet**. Alternate translation: “God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 25 dag1 figs-possession τοὺς ἐχθροὺς 1 until he has put all his enemies under his feet Here, **the enemies** refers most specifically to the enemies of Christ, but it may also include the enemies of believers. If it would be helpful in your language, you could express that **the enemies** refers to the **enemies** of Christ and his people with an appropriate possessive form here. Alternate translation: “his enemies” or “his and believers’ enemies” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 15 26 x49h figs-personification ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος 1 The last enemy to be destroyed is death Here Paul speaks about **death** as if it were a person who was an **enemy** of Christ and believers. By speaking in this way, Paul identifies the fact that people die as something that does not fit with Christ’s full rule. If it would be helpful in your language, you could describe more generally how **death** is in opposition to Christ and believers. Alternate translation: “the last thing that defies Christ to be abolished: death” (See: [[rc://en/ta/man/translate/figs-personification]])
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1CO 15 26 n32f figs-activepassive ἔσχατος ἐχθρὸς καταργεῖται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the **enemy** that is **abolished** more than the person doing the “abolishing.” If you must state who did the action, Paul implies that “Christ” did it. Alternate translation: “The last enemy that Christ will abolish” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 26 nzax figs-ellipsis καταργεῖται ὁ θάνατος 1 In this sentence, Paul does not use a main verb. He uses this form to emphasize **death** as the **last enemy**. If it would be helpful in your language, you could translate **death** to include a verb such as “is” and express the emphasis in another way. Alternate translation: “to be abolished is death” or “to be abolished is this: death” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 26 rgfp translate-unknown καταργεῖται 1 Here, **abolished** refers to making someone or something ineffective or no longer in control. If it would be helpful in your language, you could express **abolished** with a word or phrase that indicates that the Messiah has conquered or made something ineffective. Alternate translation: “to be overcome” or “to be nullified” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 26 qh26 figs-abstractnouns ὁ θάνατος 1 If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “that people die” or “the fact that people die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 27 g3r3 writing-quotations γὰρ 1 he has put everything under his feet In Paul’s culture, **For** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see ([Psalm 8:6](../psa/08/06.md))). If it would be helpful in your language, 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 Psalms we can read,” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 27 oow4 figs-quotations πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “For it says that he has put everything under his feet” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 27 df59 figs-idiom πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…πάντα ὑποτέτακται 1 he has put everything under his feet Just as in [15:25](../15/25.md), Paul speaks as if Christ will one day stand on or rest his feet on the enemies. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were conquered and had to submit to the king or general who conquered them. If it would be helpful in your language, you could express **put everything under his feet** with a comparable metaphor or express the idea plainly. Alternate translation: “he has subdued all his enemies to him … he has subdued” or “until he has conquered all his enemies and put them under his feet …he has conquered and put” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 27 gqiy writing-pronouns πάντα…ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ…ὑποτέτακται 1 he has put everything under his feet Here, **his** refers to Christ, and **he** refers to God the Father. Paul himself distinguishes between **he** and **his** later on in the verse, so if possible, leave the referents of **he** and **his** unstated. If you must state the referents, you could use “God” and “Christ.” Alternate translation: “God has put everything under Christ’s feet … God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 27 isfu writing-quotations ὅταν…εἴπῃ ὅτι 1 he has put everything under his feet In Paul’s culture, **when it says** is a normal way to refer back to a text that has already been mentioned. If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is referring back to what he just said. Alternate translation: “when the quote reads,” or “when we see in the quote the words,” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 27 gspq figs-quotations εἴπῃ ὅτι πάντα ὑποτέτακται 1 he has put everything under his feet If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Make sure that it is clear that Paul is repeating **he has put everything** from the previous quote so that he can comment on it. Alternate translation: “it says that he has put everything” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 27 bvxd figs-idiom δῆλον ὅτι 1 he has put everything under his feet Here, **{it is} clear** indicates that someone is pointing out something that is or should be obvious. In other words, the author does not need to argue for what is **clear** and can instead just point it out. If it would be helpful in your language, you could express **{it is} clear** with a comparable word or phrase that introduces something obvious. Alternate translation: “you could tell that” or “it is obvious that” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 27 lzex figs-explicit τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα 1 he has put everything under his feet Here the Corinthians would have known that **the one who put everything** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “the one who put everything in subjection to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 27 p2m3 translate-unknown ἐκτὸς 1 he has put everything under his feet Here, **excepted** identifies something as an “exception” to a general rule or statement. Here Paul means that **the one who put everything** is not included in **everything**. If it would be helpful in your language, you could express **{is} excepted** with a word or phrase that identifies an exception. Alternate translation: “is not included” or “is not subjected” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 28 xm8u figs-activepassive ὑποταγῇ…τὰ πάντα 1 all things are subjected to him If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all things** that are **subjected**, rather than focusing on the one doing the “subjecting.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has subjected all things” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 28 im2j guidelines-sonofgodprinciples ὁ Υἱὸς 1 the Son Paul here refers to God **the Son** as opposed to God “the Father,” whom he referred to in [15:24](../15/24.md). Use a translation that clearly refers to God **the Son**. Alternate translation: “God’s Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
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1CO 15 28 a1cd figs-activepassive καὶ αὐτὸς ὁ Υἱὸς, ὑποταγήσεται 1 the Son himself will be subjected If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the Son** who is **subjected**, rather than focusing on the one doing the “subjecting.” If you must state who does the action, Paul could imply that: (1) the **Son** does it to himself. Alternate translation: “the Son will also subject himself” (2) “God” does it. Alternate translation: “God will subject the Son himself also” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 28 m6e3 figs-rpronouns αὐτὸς ὁ Υἱὸς 1 the Son himself will be subjected Here, **himself** focuses attention on **the Son** and emphasizes that **the Son** is the one doing this. If **himself** would not draw attention to **the Son** in your language, you could express the attention or focus in another way. Alternate translation: “even the Son” or “the Son indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
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1CO 15 28 ksj4 figs-explicit τῷ ὑποτάξαντι αὐτῷ τὰ πάντα 1 the Son himself Here, just as in [15:27](../15/27.md), the Corinthians would have known that **the one who subjected all things** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “to the one who subjected all things to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 28 aye7 ὁ Θεὸς 1 the Son himself Here, **God** could refer to: (1) **God** the Father specifically. Alternate translation: “God the Father” (2) all three persons that are **God**. Alternate translation: “the Trinity” or “the trinitarian God”
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1CO 15 28 v3lb figs-idiom πάντα ἐν πᾶσιν 1 the Son himself Here, **all in all** is a phrase that emphasizes that **God** rules and controls everything that exists. If it would be helpful in your language, you could express **all in all** with a comparable phrase that refers to how **God** rules and controls **all** things. Alternate translation: “supreme” or “the one who rules all things” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 29 j7o9 grammar-connect-logic-contrast ἐπεὶ 1 Or else what will those do who are baptized for the dead? Here, **Otherwise** introduces the opposite of what Paul has argued in [15:12–28](../15/12.md). If what he has argued about Jesus’ resurrection and its importance is not true, then what he says in this verse must be true. If it would be helpful in your language, you could express **Otherwise** with a word or phrase that introduces an opposite or contrast. Alternate translation: “If all that is not true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 15 29 a4d4 figs-rquestion τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν? 1 Or else what will those do who are baptized for the dead? 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 implied answer to the question is “They will accomplish nothing.” If it would be helpful in your language, you could express the idea behind this questionby using a strong negation. Alternate translation: “those who are baptized for the dead do nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 15 29 izah figs-activepassive ποιήσουσιν, οἱ βαπτιζόμενοι 1 Or else what will those do who are baptized for the dead? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “will those do whom others baptize” or “will those do who receive baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 29 jpb7 figs-explicit ποιήσουσιν, οἱ βαπτιζόμενοι 1 Or else what will those do who are baptized for the dead? Here Paul speaks of “doing” something in the future. He could be referring to: (1) the intended result of being **baptized**, which happens after the baptism. Alternate translation: “will those accomplish who are baptized” (2) what the people **who are baptized** think that they are doing. Alternate translation: “do those who are baptized think that they are doing” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 29 m7v6 figs-explicit ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν…βαπτίζονται ὑπὲρ αὐτῶν 1 Or else what will those do who are baptized for the dead? It is unclear what being **baptized for the dead** actually means and what kind of practice it refers to. What is clear is that the practice only makes sense if one believes that **the dead** are **raised**. If possible, express these phrases in general terms. Two of the most common ways to understand being **baptized for the dead** are that it could refer to: (1) the practice of living believers receiving baptism in place of people who died without being baptized. Alternate translation: “will those do who are baptized in place of the dead … are they baptized in their place” (2) people receiving baptism because they believe that the **dead** will “rise.” They could be expecting their own resurrection or the resurrection of people they knew who are **dead**. Alternate translation: “will those do who are baptized with the dead in mind … are they baptized with them in mind” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 29 js1o figs-nominaladj τῶν νεκρῶν…νεκροὶ 1 Or else what will those do who are baptized for the dead? Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people … the dead people” or “the corpses … the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 29 t3yc grammar-connect-condition-contrary εἰ ὅλως νεκροὶ οὐκ ἐγείρονται 1 are not raised Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **the dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised at all” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 29 jdc9 figs-activepassive νεκροὶ οὐκ ἐγείρονται 1 the dead are not raised If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are or **are not raised** rather than focusing on the person doing the raising. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 29 s7kx figs-rquestion τί καὶ βαπτίζονται ὑπὲρ αὐτῶν 1 why then are they baptized for them? 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 implied answer to the question is “There is no reason why.” If it would be helpful in your language, you could express the idea behind this questionby using a strong negation. Alternate translation: “they are baptized for them for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 15 29 mdnr figs-activepassive βαπτίζονται 1 why then are they baptized for them? If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “do others baptize them” or “do they receive baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 29 wibf writing-pronouns βαπτίζονται ὑπὲρ αὐτῶν 1 why then are they baptized for them? Here, **they** refers to the people **who are baptized for the dead**, while **them** refers to **the dead**. If it would be helpful in your language, you could state explicitly what people these pronouns the refer to. Alternate translation: “are these people baptized for the dead” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 30 mh1y grammar-connect-words-phrases τί καὶ 1 Why then, are we in danger every hour? Here, **Why also** introduces another response to the condition “If the dead are not raised at all” in [15:29](../15/29.md). Use a word or phrase that clearly connects this question back to that condition. Alternate translation: “Again, if that is true, why” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 30 h4ra figs-rquestion τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν? 1 Why then, are we in danger every hour? 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 implied answer to the question is “There is no reason why.” If it would be helpful in your language, you could express the idea behind this questionby using a strong affirmation. Alternate translation: “We also are in danger every hour for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 15 30 ogf1 figs-exclusive ἡμεῖς 1 Why then, are we in danger every hour? Here, **we** refers to Paul and other apostles who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 15 30 t593 figs-explicit ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν 1 Here Paul says that **we** are **in danger** because of the work that he and others do to proclaim the gospel. If your readers would not infer that this is why Paul and others are **in danger**, you could express the idea explicitly. Alternate translation: “are we in danger every hour on account of the gospel” or “are we in danger every hour because we proclaim the good news” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 30 dmcj figs-abstractnouns ἡμεῖς κινδυνεύομεν 1 If your language does not use an abstract noun for the idea behind **danger**, you can express the idea by using a verb such as “endanger” or an adverb such as “dangerously.” Alternate translation: “do we live dangerously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 30 hzx2 figs-idiom πᾶσαν ὥραν 1 Here, **every hour** identifies an action as frequent or consistent. It does not mean that Paul and others experienced **danger** once **every hour**. If it would be helpful in your language, you could express **every hour** with a comparable idiom or express the idea plainly. Alternate translation: “all the time” or “very often” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 31 i7d7 figs-hyperbole καθ’ ἡμέραν ἀποθνῄσκω 1 I die every day! Here Paul speaks as if he “dies” **every day**. Paul does not experience death every single day, but he speaks in this way to emphasize that he could **die** at many different times. He speaks in this way to emphasize how often he experiences danger and risks losing his life. If it would be helpful in your language, you could express the idea behind **I die every day**plainly and include the emphasis in another way. Alternate translation: “I face death all the time” or “I am in danger of dying very often” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 15 31 d51t νὴ τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Here, **by** introduces a person or thing that a person swears **by** to prove the truth of a claim. If it would be helpful in your language, you could express **by** with a word or phrase that introduces an oath or a strong claim to truth. Alternate translation: “which is as true as the boasting in you” or “which I promise is as true as the boasting in you”
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1CO 15 31 v5iv τὴν ὑμετέραν καύχησιν 1 I swear by my boasting in you Alternate translation: “my boasting about you”
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1CO 15 31 znl3 figs-gendernotations ἀδελφοί 1 my boasting in you, brothers, which I have in Christ Jesus our Lord Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 31 p3ym figs-metaphor ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν 1 my boasting in you Here Paul uses the spatial metaphor **in Christ Jesus our Lord** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies Paul’s **boasting** as something that only matters or is valid in his union with Christ. Alternate translation: “in union with Christ Jesus our Lord” or “because I am united to Christ Jesus our Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 32 q6mb figs-rquestion εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος? 1 What do I gain … if I fought with beasts at Ephesus … not raised 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 implied answer to the question is “There is no profit.” If it would be helpful in your language, you could express the idea behind this questionby using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 15 32 vgax figs-idiom τί μοι τὸ ὄφελος 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **the profit to me** refers to something that is good for Paul. If it would be helpful in your language, you could express **the profit to me** with a comparable word or phrase that refers to something that is good or beneficial for someone. Alternate translation: “What good is it to me” or “How does it benefit me” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 32 ghif figs-infostructure εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** could modify: (1) **I fought**. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: “if I fought according to men against wild beasts” (2) **wild beasts**. In this case, Paul would be identifying the phrase **wild beasts** as a figurative reference to his enemies. Alternate translation: “if I fought wild beasts, speaking figuratively,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 32 vslh figs-idiom κατὰ ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Here, **according to men** identifies thinking or acting in only human ways. If it would be helpful in your language, you could express the idea behind **according to men**by using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: “according to what mere humans think” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 32 rqte figs-gendernotations ἄνθρωπον 1 What do I gain … if I fought with beasts at Ephesus … not raised Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 32 wvra grammar-connect-condition-fact εἰ 1 What do I gain … if I fought with beasts at Ephesus … not raised Paul is speaking as if fighting **wild beasts** was a hypothetical possibility, but he means that it actually happened. 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 did not happen, then you can introduce the clause with a word such as “when.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 15 32 lm3v figs-metaphor ἐθηριομάχησα 1 I fought with beasts at Ephesus Here, the **wild beasts** could be: (1) a figurative reference to enemies, who acted like **wild beasts**. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting **wild beasts**. Alternate translation: “I fought savage enemies” or “I strove with opponents as fierce as wild beasts” (2) a literal reference to fighting **wild** animals. Alternate translation: “I fought against wild animals” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 32 maht translate-unknown ἐν Ἐφέσῳ 1 I fought with beasts at Ephesus **Ephesus** was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (see [Acts 18:19–21](../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If it would be helpful in your language, you could express **Ephesus** with a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 32 nu0s grammar-connect-condition-contrary εἰ νεκροὶ οὐκ ἐγείρονται 1 I fought with beasts at Ephesus Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **the dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
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1CO 15 32 c36a writing-quotations οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die The Corinthians would have recognized **“Let use eat and drink, for tomorrow we die”** as a common saying. The same words appear in [Isaiah 22:13](../isa/22/13.md), but the saying may have been used more generally by many people. If it would be helpful in your language, you could express how Paul introduces this saying with a comparable phrase that indicates that Paul is referring to a common saying. Alternate translation: “are not raised, as the saying goes, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 32 y2nr figs-quotations οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “are not raised, let us eat and drink, for tomorrow we die, as people say” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 32 w7t7 figs-idiom φάγωμεν καὶ πίωμεν 1 Let us eat and drink, for tomorrow we die Here, **Let us eat and drink** refers to lavish or wild eating and drinking. It does not refer to regular meals. If it would be helpful in your language, you could express that this phrase refers to partying or wild behavior with a word or phrase that more clearly expresses that idea. Alternate translation: “Let us party” or “Let us feast and get drunk” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 32 gthm figs-hyperbole αὔριον…ἀποθνῄσκομεν 1 Let us eat and drink, for tomorrow we die Here, **tomorrow** refers to a time that will come soon. It does not necessarily refer to the day after today. The saying uses **tomorrow** to emphasize how soon **we** will **die**. If it would be helpful in your language, you could express **tomorrow** with a comparable word or phrase that emphasizes a time that will soon arrive. Alternate translation: “soon we die” or “sometime very soon we die” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
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1CO 15 33 q7uc writing-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals The Corinthians would have recognized **“Bad company corrupts good morals”** as a common saying. If it would be helpful in your language, you could express how Paul introduces this saying with a phrase that indicates that Paul is referring to a common saying. Alternate translation: “Do not be deceived. As the saying goes, ‘Bad company corrupts good morals’” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 33 qlhh figs-quotations μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “Do not be deceived. People say that bad company corrupts good morals” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 33 ehet figs-activepassive μὴ πλανᾶσθε 1 Bad company corrupts good morals If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than focusing on the people doing the “deceiving.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 33 b5zl writing-proverbs φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί 1 Bad company corrupts good morals In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. you could translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]])
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1CO 15 33 vy9x translate-unknown ὁμιλίαι κακαί 1 Bad company corrupts good morals Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If it would be helpful in your language, you could express **Bad company** with a comparable phrase that refers to friends who do what is wrong. Alternate translation: “Wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 33 f3c5 translate-unknown ἤθη χρηστὰ 1 Bad company corrupts good morals Here, **good morals** refers to the character of a person who habitually does what is **good** or right. If it would be helpful in your language, you could express **good morals** with a comparable word or phrase that identifies someone with proper or right character. Alternate translation: “those who do what is right” or “upright character” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 34 gr3v figs-metaphor ἐκνήψατε 1 Sober up Here, **Be sober** refers to someone becoming **sober** after they were drunk. Paul speaks in this way to characterize how the Corinthians are acting and thinking as if they were drunk. He wants them to no longer act as if they are in a stupor or asleep and instead be alert and in their right mind. If it would be helpful in your language, you could express **Be sober** with a comparable idiom or express the idea plainly. Alternate translation: “Be in your right mind” or “Be alert” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 34 aarv figs-abstractnouns ἀγνωσίαν…Θεοῦ…ἔχουσιν 1 Sober up If your language does not use an abstract noun for the idea behind **knowledge**, you can express the idea by using a verb such as “know” or “understand.” Alternate translation: “do not understand who God is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 34 saxx figs-idiom πρὸς ἐντροπὴν ὑμῖν λαλῶ 1 Sober up Here, **I say this to your shame** is Paul’s way of telling the Corinthians that they should feel ashamed about how **some** of them **have no knowledge of God**. If it would be helpful in your language, you could express this phrase with a comparable idiom or express the idea plainly. Alternate translation: “you should be ashamed about this” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 34 axl3 figs-abstractnouns πρὸς ἐντροπὴν ὑμῖν 1 Sober up If your language does not use an abstract noun for the idea behind **shame**, you can express the idea by using a verb such as “shame.” Alternate translation: “to shame you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 35 ewpu grammar-connect-logic-contrast ἀλλ’ 1 Connecting Statement: Here, **But** introduces an objection or at least a problem with what Paul has argued about how God raises the dead. Since **But** introduces a new section of the argument, you could use a word or phrase that introduces a new development in the argument. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
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1CO 15 35 w4hk writing-quotations ἐρεῖ τις 1 Connecting Statement: Here Paul uses the phrase **someone will say** to bring up an objection or a problem with what he has been arguing. He does not have in mind a specific person. If it would be helpful in your language, you could express **someone will say** with a word or phrase that introduces a counterargument or a problem. Alternate translation: “it may be objected” or “questions may be raised:” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 35 hw4a figs-quotations ἐρεῖ…πῶς ἐγείρονται οἱ νεκροί? ποίῳ δὲ σώματι ἔρχονται? 1 But someone will say, “How are the dead raised, and with what kind of body will they come?” If you do not use this form in your language, you could translate these questions as indirect quotes instead of as direct quotes. Make sure that it is clear that these are questions that are looking for information. Alternate translation: “will ask how the dead are raised and with what kind of body they come.” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 35 ty4t figs-activepassive ἐγείρονται οἱ νεκροί 1 someone will say If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who are **raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “does God raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 35 l4lv figs-nominaladj οἱ νεκροί 1 someone will say Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 35 e5lv translate-unknown ἔρχονται 1 with what kind of body will they come Here, the person asking the question speaks as if **the dead** can **come**. This could refer to: (1) the existence of **the dead**. In other words, **come** would refer to anything that **the dead** do. Alternate translation: “do they do things” or “do they exist” (2) how the believing dead **come** with Christ when he returns to earth. Alternate translation: “do they come with Christ at his return” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 36 ha84 figs-yousingular ἄφρων! σὺ ὃ σπείρεις 1 You are so foolish! What you sow Here Paul addresses the person who asked the question in the previous verse ([15:35](../15/35.md)). That person is a hypothetical “someone,” but Paul still addresses the answer to **you** in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 15 36 jnf9 figs-exclamations ἄφρων! σὺ 1 You are so foolish! What you sow Here Paul calls the hypothetical “someone” who asked the questions ([15:35](../15/35.md)) a **foolish one**. He does not mean that the questions are wrong, for he spends many of the next verses answering these questions. Rather, he means that someone who does not know the answers to these questions is **foolish**. If it would be helpful in your language, you could express **foolish one** with a word or phrase that identifies someone who should know something but does not. Alternate translation: “You silly person” or “You know nothing” (See: [[rc://en/ta/man/translate/figs-exclamations]])
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1CO 15 36 q2zd ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies In [15:36–38](../15/36.md), Paul speaks about how farmers **sow** seeds as an analogy for understanding how the dead resurrect. In this verse, the point is that seeds have a new kind of “life” after they are buried in the ground and thus “die.” Just like this, humans also have a new kind of “life” after they “die.” If it would be helpful in your language, you could translate this to make it clear that Paul is using an analogy. Alternate translation: “Here is an example: what you sow is not caused to live unless it dies”
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1CO 15 36 o81c translate-unknown ὃ σπείρεις, οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies Here Paul speaks about farming practices that were common in his culture. A farmer would **sow** seeds on the dirt in a field, and the seed would sink into the field and seemingly “die.” Only after a period where it lies “dead” in the ground does the seed **live** in new form as a plant. You could use words or phrases that describe these kinds of farming practices in your culture. Paul specifically uses **live** and **die** to connect the farming practices to human life and death, so if possible use terms that can apply to both humans and seeds. Alternate translation: “The seeds that you plant do not live as plants unless they are first buried in the ground” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 36 elgv figs-activepassive οὐ ζῳοποιεῖται 1 What you sow will not start to grow unless it dies If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on how **What you sow** ends up “living” rather than focusing on on what or who causes it **to live**. If you must state who does the action, Paul implies that “God” or the plant itself does it. Alternate translation: “God does not cause to live” or “does not begin to live” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 36 uiv9 grammar-connect-exceptions οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ 1 What you sow will not start to grow unless it dies If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this sentence to avoid using an exception clause. Alternate translation: “only is caused to live once it dies” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
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1CO 15 37 pw6v figs-ellipsis ὃ σπείρεις 1 What you sow is not the body that will be Here Paul refers to **what you sow** without including a main verb. He does this in order to identify the topic that he is about to comment on. If your language would not introduce a topic in this way, you could include a main verb or use a form that normally introduces a topic in your language. Alternate translation: “while we are speaking about what you sow” or “when you sow” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 37 h6zi figs-yousingular ὃ σπείρεις, οὐ…σπείρεις 1 What you sow Here Paul continues to address the person who asked the question in [15:35](../15/35.md). That person is a hypothetical “someone,” but Paul still addresses the answer to **you** in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
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1CO 15 37 ny1b οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν 1 What you sow Here Paul continues to use an analogy from farming. In this verse, he focuses on how the living plant that grows from a seed looks nothing like that seed. The key verbal connection between humans and plants is the word **body**, so if possible use the same word to refer to the human **body** and the **body** of the plant **that will be**. Alternate translation: “you sow only a bare seed, perhaps wheat or something else, not the body of the plant that will grow”
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1CO 15 37 fb2z translate-unknown τὸ σῶμα τὸ γενησόμενον 1 What you sow Here, **the body that will be** identifies the plant that will later grow from the seed. Paul’s point is that one does not **sow** something that looks like the fully grown plant. Rather, one sows **a bare seed**. If it would be helpful in your language, you could express **the body that will be** with a word or phrase that refers to a fully grown plant. If possible, use the same word for **body** that you have used for the human body, since Paul is using **body** to connect what he says about plants with what he is saying about the resurrection. Alternate translation: “the body of a fully grown plant” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 37 lhmz translate-unknown γυμνὸν κόκκον 1 What you sow Here, **a bare seed** refers to a seed all by itself, with no leaves or stem like the plant will later have. If it would be helpful in your language, you could express **a bare seed** with a word or phrase that identifies that Paul is speaking about a **seed** all by itself. Alternate translation: “only a seed” or “a seed alone” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 37 cky8 translate-unknown εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν 1 What you sow Here Paul uses **wheat** as an example of a plant that was common in culture and that starts out as a seed. When he says **or something else**, he makes it clear that any kind of plant that begins as a seed works for his analogy. So, you could refer to any common plant in your culture that starts out as a seed. Alternate translation: “perhaps a corn seed or some other kind of seed” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 38 dmx1 ὁ…Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα 1 God will give it a body as he chooses Here Paul concludes his analogy about farming. In the last verse he proved that seeds grow into bodies that look nothing like the seeds. Here, he shows that God is one who decides what **body** a seed grows into and that God gives different kinds of “bodies” to different kinds of seeds. Again, the main verbal connection between human resurrection and seeds growing is the word **body**, so if possible use a word for **body** that can apply to both seeds and humans. Alternate translation: “God decides what kind of plant a seed grows into, and each of the seeds grows into its own kind of plant”
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1CO 15 38 ude0 writing-pronouns αὐτῷ 1 God will give it a body as he chooses Here, **it** refers back to “a bare seed” in [15:37](../15/37.md). If it would be helpful in your language, you could express **it** by referring explicitly back to the “seed.” Alternate translation: “the seed” or “that seed” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 38 wrnh translate-unknown καθὼς ἠθέλησεν 1 God will give it a body as he chooses Here, **just as he desires** means that God has chosen what kind of **body** every seed will grow into, and he does this as he thinks best. If it would be helpful in your language, you could express **desires** with a word that refers to what God “decides” or “chooses.” Alternate translation: “in the way that he decides” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 38 fd1f figs-ellipsis ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα 1 God will give it a body as he chooses 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 (**God gives**). If your language does need these words, you could supply them from that clause. Alternate translation: “to each of the seeds God gives its own body” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 38 alya figs-explicit ἑκάστῳ τῶν σπερμάτων 1 God will give it a body as he chooses Here, **each of the seeds** could refer to: (1) **each** of the varieties or kinds of **seeds** that exist. Alternate translation: “to each of the seed varieties” (2) **each** individual seed. Alternate translation: “to each individual seed” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 39 eui8 figs-parallelism ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων 1 flesh Here Paul repeats **flesh of** and the same structure in four consecutive clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **flesh**. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “Instead, men, animals, birds, and fish have varying kinds of flesh” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 39 e580 figs-ellipsis ἄλλη μὲν ἀνθρώπων 1 flesh Here Paul omits **{flesh}** because he used it in the previous sentence and because he uses it throughout the rest of this sentence. English speakers would misunderstand why Paul omits **{flesh}** here, so the ULT has included it in brackets. Consider whether your readers would also misunderstand why Paul has omitted **{flesh}**. Alternate translation: “one of men” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 39 u2rr figs-gendernotations ἀνθρώπων 1 flesh Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a nongendered word or refer to both genders. Alternate translation: “of people” or “of men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 39 qi8y translate-unknown κτηνῶν 1 flesh Here, **animals** refers to living things that are not **men**, **birds**, or **fish** but still count as **animals**. The word often refers particularly to domesticated animals such as sheep, goats, oxen, or horses. Use a word or phrase in your language that refers to this group of beings. Alternate translation: “of domesticated animals” or “of beasts” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 40 d9k2 figs-explicit σώματα ἐπουράνια, καὶ σώματα ἐπίγεια 1 heavenly bodies Here, **heavenly bodies** refers to the kinds of things that Paul will mention in the next verse: the sun, moon, and stars ([15:41](../15/41.md)). The **earthly bodies** are the kinds of things Paul mentioned in the previous verse: humans, animals, birds, and fish ([15:39](../15/39.md)). The primary distinction Paul is drawing is a spatial one: some **bodies** exist in “heaven,” and others exist on “earth.” Use words or phrases that naturally draw this distinction in your language. Alternate translation: “superterrestrial bodies and terrestrial bodies” or “bodies in heaven and bodies on earth” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 40 g6cf figs-abstractnouns ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων 1 earthly bodies If your language does not use an abstract noun for the idea behind **glory**, you can express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “the heavenly are splendorous in one way, and the earthly are splendorous in another way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 40 j1kb figs-ellipsis τῶν ἐπουρανίων…τῶν ἐπιγείων 1 glory Here Paul omits **bodies** because he stated them explicitly in the previous sentence. If your language needs **bodies** here, you could supply it from the previous sentence. Alternate translation: “of the heavenly bodies … of the earthly bodies” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 40 qg3p figs-explicit ἑτέρα…ἑτέρα 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here Paul is distinguishing between different kinds of **glory**. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “is one kind … is another kind” or “is of one type … is of another type” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 41 y6lr figs-explicit ἄλλη -1 the glory of the heavenly body is one kind and the glory of the earthly is another Here, just as in [15:40](../15/40.md), Paul is distinguishing between different kinds of **glory**. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “There is one kind of … another kind of … another kind of” or “There is one type of … another type of … another type of” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 41 m075 figs-abstractnouns ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων…ἐν δόξῃ 1 the glory of the heavenly body is one kind and the glory of the earthly is another If your language does not use an abstract noun for the idea behind **glory**, you can express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “The sun is splendorous in one way, and the moon is splendorous in another way, and the stars are splendorous in another way … in how glorious they are” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 41 ltg6 figs-parallelism ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here Paul repeats **glory of** and the same structure in three consecutive clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **glory**. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “The sun, moon, and stars have varying kinds of glory” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 41 uznk grammar-connect-words-phrases γὰρ 1 the glory of the heavenly body is one kind and the glory of the earthly is another Here, **For** introduces a further explanation of the **glory of the stars**. If it would be helpful in your language, you could express **For** with a word or phrase that introduces an explanation or clarification. Alternate translation: “Indeed,” or “As a matter of fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 41 d4qn ἀστὴρ…ἀστέρος διαφέρει ἐν δόξῃ 1 the glory of the heavenly body is one kind and the glory of the earthly is another Alternate translation: “some stars have different kinds of glory than other stars” or “the stars themselves differ in glory”
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1CO 15 42 d3sc grammar-connect-words-phrases οὕτως καὶ 1 is raised Here, **So also** introduces Paul’s explanation of how what he has said in [15:36–41](../15/36.md) about seeds and bodies applies to **the resurrection of the dead**. If it would be helpful in your language, you could express **So also** with a word or phrase that introduces the application of an illustration or example. Alternate translation: “It is in these terms that you should think about” or “Let us apply these things to” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 42 ay76 figs-abstractnouns ἡ ἀνάστασις τῶν νεκρῶν 1 is raised If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the way in which the dead will resurrect” or “how the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 42 lbrp figs-nominaladj τῶν νεκρῶν 1 is raised Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 42 s12t figs-metaphor σπείρεται ἐν φθορᾷ 1 What is sown … what is raised Here Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If it would be helpful in your language, you could express **is sown** with a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body that is put in the ground in decay, just like a seed,” or “What is planted in decay” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 42 b6ob figs-activepassive σπείρεται ἐν φθορᾷ, ἐγείρεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “What people sow in decay God raises” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 42 rw3k figs-abstractnouns ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ 1 in decay … in immortality If your language does not use abstract nouns for the ideas behind **decay** and **immortality**, you can express the ideas by using verbs such as “decay” or “die.” Alternate translation: “while it decays is raised so that it never decays again” or “when it dies is raised in such a way that it never dies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 43 ssjk figs-parallelism σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ; σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει; 1 It is sown … it is raised Here Paul repeats **is sown in**, **is raised in**, and similar structure in three consecutive sentences (see the end of [15:42](../15/42.md)). This was worded powerfully in his culture, and it emphasizes the three distinctions between how the body **is sown** and **raised**. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. If you use the following alternate translation, you will need to omit “What is sown in decay is raised in immortality” in [15:42](../15/42.md), since the alternate translation includes that idea. Alternate translation: “What is sown in dishonorable decay is raised in glorious immortality” or “What is sown in decay, dishonor, and weakness is raised in immortality, glory, and power” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 43 h4u5 figs-metaphor σπείρεται ἐν ἀτιμίᾳ…σπείρεται ἐν ἀσθενείᾳ 1 It is sown … it is raised Here, just as in [15:42](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground to how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If it would be helpful in your language, you could express **is sown** with a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground in dishonor, just like a seed … The body is put in the ground in weakness, just like a seed” or “It is planted in dishonor … It is planted in weakness” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 43 zo03 figs-activepassive σπείρεται…ἐγείρεται…σπείρεται…ἐγείρεται 1 If your language does not use the passive form in this way, you can express the ideas in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it … God raises it … People sow it … God raises it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 43 v892 figs-abstractnouns σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ 1 It is sown … it is raised If your language does not use abstract nouns for the ideas behind **dishonor** and **glory**, you can express the idea by using adjectives such as “dishonorable” and “glorious.” Alternate translation: “A dishonorable body is sown; a glorious body is raised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 43 fcpv figs-abstractnouns σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει 1 It is sown … it is raised If your language does not use abstract nouns for the ideas behind **weakness** and **power**, you can express the idea by using adjectives such as “weak” and “powerful.” Alternate translation: “A weak body is sown; a powerful body is raised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 44 u856 figs-metaphor σπείρεται σῶμα ψυχικόν 1 It is sown … it is raised Here, just as in [15:42–43](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If it would be helpful in your language, you could express **is sown** with a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground as a natural body, just like a seed” or “It is planted as a natural body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 44 b4dm figs-activepassive σπείρεται…ἐγείρεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it as … God raises it as” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 44 f93u translate-unknown σῶμα ψυχικόν -1 Here, **natural body** refers to human bodies before they are **raised**. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If it would be helpful in your language, you could express **natural body** with a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “a this-worldly body … a this-worldly body” or “a regular body … a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 44 n07f translate-unknown σῶμα πνευματικόν…πνευματικόν 1 Here, **spiritual body** refers to human bodies after they are **raised**. It could specifically refer to: (1) how the **body** is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “a body fit for the new creation … a body fit for the new creation” or “a body controlled by God’s Spirit … a body controlled by God’s Spirit” (2) how the **body** is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “a body made out of spirit … a body made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 44 ktad grammar-connect-condition-fact εἰ 1 Paul is speaking as if the **natural body** 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 introduce the clause with a word such as “since” or “because.” Alternate translation: “Since” or “Because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 15 45 zsb9 grammar-connect-logic-result οὕτως καὶ 1 Here, **So also** introduces the basis for the claim Paul made about the existence of both “natural” and “spiritual” bodies in the last verse ([15:44](../15/44.md)). If it would be helpful in your language, you could express **So also** with a word or phrase that introduces evidence or support. Alternate translation: “For” or “As” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 15 45 y5c0 writing-quotations γέγραπται 1 In Paul’s culture, **it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Genesis 2:7](../gen/02/07.md). If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it can be read in Genesis” or “the author of the book of Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 45 f507 figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “Moses has written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 45 hbse figs-quotations γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος, Ἀδὰμ, εἰς ψυχὴν ζῶσαν 1 If your language does not use this form, you can translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is written that the first man Adam became a living soul” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 45 yo2p figs-gendernotations ἄνθρωπος 1 Although **man** is masculine, and **Adam** was male, Paul is focusing on how **Adam** was the first human being. He is not focusing on how **Adam** was the first male human being. If it would be helpful in your language, you could express **man** with a nongendered word. Alternate translation: “person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 45 lnfh translate-names Ἀδὰμ -1 **Adam** is the name of a man. It is the name that God gave to the first human he created. Paul uses **Adam** first to refer to this man and then to refer figuratively to Jesus. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 15 45 nuru translate-unknown ψυχὴν ζῶσαν 1 Here, **soul** is a different form of the word that was translated “natural” in [15:44](../15/44.md). Paul uses this similar word to make the point that **Adam** had a “natural body” when God created him. If possible, use words that connect back to how you translated “natural” in the previous verse. Alternate translation: “a living, this-worldly human” or “a living person with a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 45 jeve figs-metaphor ὁ ἔσχατος Ἀδὰμ 1 Here, **The last Adam** refers to Jesus. Paul wishes to draw connections between Adam and Jesus, and so he calls **Adam** the **first man Adam**, and he calls Jesus the **last Adam**. Each “Adam” is the first person to have a specific kind of body: the **first** Adam has a “natural body” as a **living soul**, while the **last** Adam has a “spiritual body” as a **life-giving spirit**. If it would be helpful in your language, you could express who **The last Adam** is by clarifying that it refers to Jesus the Messiah. Alternate translation: “Jesus, the last Adam,” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 45 qscs figs-ellipsis Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν 1 Here Paul omits some words that your language may need to make a complete thought. Paul could be implying: (1) a word such as “is.” See the ULT. (2) the word **became** from the previous sentence. Alternate translation: “Adam became a life-giving spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 45 br0z translate-unknown πνεῦμα ζῳοποιοῦν 1 Here, **spirit** is a different form of the word that was translated “spiritual” in [15:44](../15/44.md). Paul uses this similar word to make the point that Jesus had a “spiritual body” after his resurrection. If possible, use words that connect back to how you translated “spiritual” in the previous verse. Alternate translation: “a person who gives life with a body fit for the new creation” or “a person whose body is controlled by God’s Spirit and who gives life” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 45 wkqo translate-unknown πνεῦμα ζῳοποιοῦν 1 Here, **life-giving** refers to how Jesus, **The last Adam**, “gives” the “life” that he now has to everyone who believes in him. If it would be helpful in your language, you could express **life-giving** with a phrase that identifies Jesus as the one who gives life. Alternate translation: “a spirit who gives life” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 46 umt5 grammar-connect-words-phrases ἀλλ’ 1 But the spiritual did not come first but the natural, and then the spiritual Here, **But** introduces a clarification of the point that Paul made in the previous verse. It does not introduce a strong contrast. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a clarification or further explanation. Alternate translation: “As a matter of fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 46 fc51 figs-infostructure ἀλλ’ οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here Paul first negates the idea that **the spiritual** is **first** and then states that it comes after **the natural**. Paul states this idea in both negative and positive ways to emphasize the correct sequence. If it would be helpful in your language, you could express why Paul states both negative and positive versions of the same claim by stating just one of the versions. Alternate translation: “But the natural is first, then the spiritual” or “But the spiritual is not first; rather the natural is first” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 15 46 tibu grammar-connect-time-sequential οὐ πρῶτον τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here, **first** and **then** indicate sequence in time. If it would be helpful in your language, you could express that Paul has sequence in time in mind with words that more clearly refer to time. Alternate translation: “the spiritual is not before the natural; rather, the natural is before the spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
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1CO 15 46 netl figs-nominaladj τὸ πνευματικὸν…τὸ ψυχικόν…τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Paul is using the adjectives **spiritual** and **natural** as nouns in order to refer to bodies that are **spiritual** or **natural**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the spiritual body … the natural body … the spiritual body” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 46 umfq figs-extrainfo τὸ πνευματικὸν…τὸ ψυχικόν…τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here Paul does not specify whose bodies **the spiritual** and **the natural** refer to. He does this to allow for at least two interpretations. If possible, translate this verse in such a way that your readers could infer either or both of the following. The words **spiritual** and **natural** could refer to: (1) the bodies of Jesus (**spiritual**) and Adam (**natural**). Alternate translation: “the spiritual body that belongs to Jesus … the natural body that belonged to Adam … the spiritual body that belongs to Jesus” (2) the bodies that every believer has while alive (**natural**) and after resurrecting (**spiritual**). Alternate translation: “any believer’s spiritual body … his or her natural body … his or her spiritual body” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 15 46 pw4m translate-unknown τὸ πνευματικὸν…τὸ πνευματικόν 1 But the spiritual did not come first but the natural, and then the spiritual Here, just as in [15:44](../15/44.md),**spiritual** refers to human bodies after they are raised. It could specifically refer to: (1) how the body is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “the one fit for the new creation … the one fit for the new creation” or “that controlled by God’s Spirit … that controlled by God’s Spirit” (2) how the body is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “that made out of spirit … that made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 46 nd64 translate-unknown ψυχικόν 1 natural Here, just as in [15:44](../15/44.md), **natural** refers to human bodies before they are raised. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If it would be helpful in your language, you could express **natural** with a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “the this-worldly” or “regular” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 47 yt2q figs-explicit ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Here, **first man** refers to Adam, the first human whom God created. The **second man** refers to Jesus, the first human to receive the new resurrection body. Paul describes them as **first** and **second** because Adam was the **first** to receive a specific kind of body, and Jesus was the **second** to receive a specific kind of body, a body different than the body that Adam received. This is the same point he made in the last verse about which body comes “first” ([15:46](../15/46.md)). If it would be helpful in your language, you could express **first man** and **second man** by clarifying to whom they refer. Alternate translation: “The first man, Adam, … The second man, Jesus,” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 47 pton figs-gendernotations ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος 1 The first man is of the earth, made of dust Although **man** is masculine, and both Adam (**The first man**) and Jesus (**The second man**) are male, Paul is focusing on how the **first** and **second man** are representative human beings. He is not focusing on the **first** and **second man** as representative males. If it would be helpful in your language, you could express **man** with a nongendered word. Alternate translation: “The first person … The second person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 47 iclf figs-explicit ἐκ γῆς, χοϊκός 1 The first man is of the earth, made of dust Here Paul refers again to [Genesis 2:7](../gen/02/07.md). In that verse, we learn about how God made the **first man**, Adam, out of **dust**. Paul uses this reference to **dust** to prove that the **first man** has the kind of life and body that belongs on **the earth**. So, **of the earth** means almost the same thing that “natural” means in [15:46](../15/46.md). If it would be helpful in your language, you could express **of the earth, made of dust** by clarifying that Paul is referring to the story about how God made the **first man** as a human who has a body and life fit for **the earth**. Alternate translation: “God made out of dust, and he is fit for the earth” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 47 s1pc figs-explicit ἐξ οὐρανοῦ 1 The first man is of the earth, made of dust Here, **from heaven** could refer to: (1) how Jesus, the **second man**, has a body and life fit for heaven and the new creation. In this case, **from heaven** would mean basically the same thing that “spiritual” means in [15:46](../15/46.md). Alternate translation: “is fit for heaven” (2) how Jesus, the **second man**, came **from heaven** when he became a human. Alternate translation: “came from heaven” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 48 lnwa figs-ellipsis οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί; καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι 1 ὁ ἐπουράνιος In this verse, Paul does not use any verbs. He does this because he did not need verbs in his culture to state that the **earthly** and **those of the earth** are the same kind of thing and that the **heavenly** and **those of heaven** are the same kind of thing. If your language does not need verbs or other words to state that two different things or groups belong together as the same kind of thing, you can use those verbs or words here. Alternate translation: “The earthly and those of the earth are of the same type; and the heavenly and those of heaven are of the same type” or “As the earthly exists, in the same way those of the earth exist; and as the heavenly exists, in the way those of heaven exist” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 15 48 r9be figs-nominaladj ὁ χοϊκός…ὁ ἐπουράνιος 1 ὁ ἐπουράνιος Paul is using the adjectives **earthly** and **heavenly** as nouns in order to refer back to the “first man” (who is “of the earth”) and the “second man” (who is “of heaven”) from the previous verse ([15:47](../15/47.md)). Your language may use adjectives in the same way. If not, you could translate these with noun phrases that refer back to those people. Alternate translation: “the earthly first man … the heavenly second man” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 48 jnbn figs-explicit οἱ χοϊκοί 1 ὁ ἐπουράνιος Here, **those of the earth** refers to people who are not united to Jesus and who thus belong to **the earth**. Paul uses this language to connect these people with the **earthly** first man. If it would be helpful in your language, you could express **those of the earth** with a word or phrase that clarifies that **those of the earth** describes people who are represented by Adam, not by Jesus. Alternate translation: “those of the earth who are represented by him” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 48 mkth figs-possession οἱ χοϊκοί…οἱ ἐπουράνιοι 1 ὁ ἐπουράνιος Here, **those of the earth** and **those of heaven** refer to people who are “earthly” and “heavenly.” This means that **earth** is the proper home of **those of the earth**, while **heaven** is the proper home of **those of heaven**. If it would be helpful in your language, you could express this form with adjectives such as “earthly” or “heavenly,” or you could refer to the “home” of these people. Alternate translation: “those who are earthly … those who are heavenly” or “those whose home is on earth … those whose home is in heaven” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 15 48 s9pn figs-explicit οἱ ἐπουράνιοι 1 those who are of heaven Here, **those of heaven** refers to people who are united to Jesus and who thus belong to **heaven**, as Jesus does. Paul uses this language to connect these people with the **heavenly** second man. If it would be helpful in your language, you could express **those of heaven** with a word or phrase that clarifies that **those of heaven** describes people who are represented by Jesus, not by Adam. Alternate translation: “those of heaven, who are represented by Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 49 w19v figs-pastforfuture ἐφορέσαμεν 1 have borne the image … will also bear the image Here, the past tense **have borne** does not mean that **we** no longer “bear” this **image**. Rather, it means that we began to “bear” it and continue to do so now. If it would be helpful in your language, you could express **we have borne** with a tense that naturally refers to a current, ongoing state. Alternate translation: “we bear” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 15 49 ax2u figs-idiom ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου 1 have borne the image … will also bear the image Here, to **bear the image** of something or somebody refers to being similar to that thing or person. If it would be helpful in your language, you could express **bear the image** with a word or phrase that identifies something as similar or like something else. Alternate translation: “we have been modeled on the earthly, let us also be modeled on the heavenly” or “we have the likeness of the earthly, let us also have the likeness of the heavenly” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 49 fm74 figs-abstractnouns τὴν εἰκόνα τοῦ χοϊκοῦ…τὴν εἰκόνα τοῦ ἐπουρανίου 1 have borne the image … will also bear the image If your language does not use an abstract noun for the idea behind **image**, you can express the idea by using a verb such as “reflect” or “participate.” Alternate translation: “how we reflect the earthly … how we reflect the heavenly” or “the way we participate in the earthly … the way we participate in the heavenly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 49 mq8z figs-nominaladj τοῦ χοϊκοῦ…τοῦ ἐπουρανίου 1 have borne the image … will also bear the image Paul is using the adjectives **earthly** and **heavenly** as nouns in order to refer to bodies that are **earthly** and **heavenly**. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “of the earthly body … of the heavenly body” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 49 wx68 figs-explicit τοῦ χοϊκοῦ…τοῦ ἐπουρανίου 1 have borne the image … will also bear the image Here Paul does not specify whose bodies **the earthly** and **the heavenly** refer to. However, the previous verses imply that the **earthly** body belongs to the “first man,” Adam, while the **heavenly** body belongs to the “second man,” Jesus. If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “of the earthly body that belongs to the first man … of the heavenly body that belongs to the second man” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 49 h277 figs-imperative φορέσωμεν καὶ 1 have borne the image … will also bear the image Here Paul uses the exhortation **let us also bear** in order to urge all believers to act in such a way that God will raise them so that they have a body like the **heavenly** man, Jesus. Paul does not think that people change themselves into the **image of the heavenly**. If it would be helpful in your language, you could express **let us also bear** by clarifying that Paul is urging everyone to live in a certain way. Alternate translation: “let us think and act so that we also bear” (See: [[rc://en/ta/man/translate/figs-imperative]])
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1CO 15 49 gme6 translate-textvariants φορέσωμεν καὶ 1 have borne the image … will also bear the image In Paul’s language, **let us also bear** and “we will also bear” look and sound very similar. Both options have some evidence to support them. Consider whether translations your readers might be familiar with choose one of the options. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 15 50 jub2 writing-pronouns τοῦτο δέ φημι, ἀδελφοί, ὅτι 1 Connecting Statement: Here, **Now this I say** introduces a new topic that Paul wishes to discuss. Because of that, **this** refers to what Paul says in the rest of this verse, not to what he has already said. If it would be helpful in your language, you could express **Now this I say** with a word or phrase that introduces and refers forward to a new topic. Alternate translation: “Next, I am going to say something important, brothers:” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 15 50 by1o figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 50 mwy3 figs-parallelism σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ 1 flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **the kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could combine the two sentences into one to show why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then to people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and the perishable are not able to inherit the imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 50 nz7s figs-hendiadys σὰρξ καὶ αἷμα 1 flesh and blood This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together describe the human body as it currently exists. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the fleshly” or “the things that exist now” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
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1CO 15 50 zele figs-metonymy σὰρξ καὶ αἷμα 1 flesh and blood Here, **flesh and blood** figuratively represents a body that is made out of **flesh and blood**. If it would be helpful in your language, you could express **flesh and blood** with an equivalent expression or plain language. Alternate translation: “flesh and blood bodies” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 15 50 e4gd figs-metaphor κληρονομῆσαι…κληρονομεῖ 1 inherit Here Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 50 b9hc translate-unknown ἡ φθορὰ, τὴν ἀφθαρσίαν 1 the perishable … the imperishable Here, **perishable** and **imperishable** identify whether people or things last or fall apart. These words are the same ones translated as “decay” and “immortality” in [15:42](../15/42.md). If it would be helpful in your language, you could express **perishable** and **imperishable** with two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 50 t68j figs-nominaladj ἡ φθορὰ, τὴν ἀφθαρσίαν 1 the perishable … the imperishable Paul is using the adjectives **perishable** and **imperishable** as nouns in order to refer to **perishable** bodies and the **imperishable** kingdom. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “a perishable body … the imperishable kingdom” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 51 g2bp figs-exclamations ἰδοὺ 1 we will all be changed Here, **Behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the audience to listen. Alternate translation: “Listen up” or “Hear me” (See: [[rc://en/ta/man/translate/figs-exclamations]])
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1CO 15 51 lxl4 figs-abstractnouns μυστήριον 1 we will all be changed If your language does not use an abstract noun for the idea behind **mystery**, you can express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “a mysterious thing” or “what was secret” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 51 c3cx figs-exclusive πάντες οὐ κοιμηθησόμεθα, πάντες…ἀλλαγησόμεθα 1 we will all be changed Here, **we** refers to all believers, including Paul, the Corinthians, and others. Paul is speaking in general terms about believers. He does not necessarily think that he is one who will not **fall asleep**. (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 15 51 dt91 figs-euphemism πάντες οὐ κοιμηθησόμεθα 1 we will all be changed Here Paul refers to how people die as if they **fall asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **fall asleep** with a different polite way of referring to death or you could state the idea plainly. Alternate translation: “We will not all pass away” (See: [[rc://en/ta/man/translate/figs-euphemism]])
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1CO 15 51 c8oh translate-unknown πάντες…ἀλλαγησόμεθα 2 we will all be changed Here, **changed** refers to how the bodies of believers are transformed from “natural” to “spiritual.” If it would be helpful in your language, you could express **changed** with a word or phrase that refers to this kind of transformation. Alternate translation: “we will all be renewed” or “we will all be transfigured” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 51 k5dw figs-activepassive πάντες…ἀλλαγησόμεθα 2 we will all be changed If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the people who are **changed** rather than focusing on the person who does the “changing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will change us all” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 52 lxt1 translate-unknown ἐν ἀτόμῳ 1 in the twinkling of an eye Here, **instant** refers to the smallest segment of time that Paul and the Corinthians knew about. He means that the “change” ([15:51](../15/51.md)) will happen so quickly that it will only take up the smallest bit of time. If it would be helpful in your language, you could translate **in a moment** to refer to the smallest amount of time in your culture or to express the idea in a way that emphasizes speed. Alternate translation: “in one second” or “very quickly” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 52 r4ix figs-idiom ἐν ῥιπῇ ὀφθαλμοῦ 1 in the twinkling of an eye Here, **in the twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it, or if one blinks, one might miss it. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 52 h668 figs-explicit ἐν τῇ ἐσχάτῃ σάλπιγγι; σαλπίσει γάρ 1 at the last trumpet Paul refers briefly to the **last trumpet** without explanation because the Corinthians would have known what he was talking about. In Paul’s culture, people knew that a **trumpet** would **sound** to signal the Day of the Lord, in this case, the day when Jesus comes back, the dead rise, and the world is renewed. An angel or archangel would blow this trumpet. If your readers would not make such inferences about **the last trumpet**, you could express some of these ideas explicitly. Alternate translation: “when we hear the trumpet that means that Jesus is coming back. For that trumpet will sound” or “when an angel sounds the end-times trumpet. For the angel will sound that trumpet” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 52 l66q figs-activepassive οἱ νεκροὶ ἐγερθήσονται 1 the dead will be raised If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the dead** who **will be raised** rather than focusing on the one doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 52 ibhu figs-nominaladj οἱ νεκροὶ 1 the dead will be raised Paul is using the adjective **dead** as a noun in order to refer to believers who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 52 nfqy translate-unknown ἄφθαρτοι 1 the dead will be raised Here, **imperishable** identifies people or things that last and do not fall apart. See you how translated this word in [15:50](../15/50.md). If it would be helpful in your language, you could express **imperishable** with a word or phrase that refers to how long things last. Alternate translation: “in such a way that they will never pass away” or “so that they never fall apart” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 52 ehf0 figs-exclusive ἡμεῖς 1 the dead will be raised Here, **we** refers to Paul, the Corinthians, and all other believers who are alive. Paul included himself in this group because he was alive when he sent this letter. If it would be helpful in your language, you could express that **we** refers to living believers with a phrase that makes this explicit. Alternate translation: “we who are alive” (See: [[rc://en/ta/man/translate/figs-exclusive]])
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1CO 15 52 p8f8 figs-activepassive ἡμεῖς ἀλλαγησόμεθα 1 We will be changed If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **we** who **will be changed** rather than focusing on the one doing the “changing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will change us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 53 n7mf figs-parallelism τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν 1 We will be changed Here Paul makes two very similar statements in which **perishable** goes with **mortal** and **incorruptibility** goes with **immortality**. These two statements are basically synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could indicate why Paul uses two parallel sentences by combining the two sentences into one. Alternate translation: “this perishable mortal to put on incorruptible immortality” or “this perishable and mortal to put on incorruptibility and immortality” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 53 yarq figs-nominaladj τὸ φθαρτὸν τοῦτο…τὸ θνητὸν τοῦτο 1 We will be changed Paul is using the adjectives **perishable** and **mortal** as nouns in order to refer to **perishable** and **mortal** bodies. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “this perishable body … this mortal body” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 53 nua2 translate-unknown τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν 1 this perishable body … is imperishable Here, **perishable** and **incorruptibility** identify whether people or things last or fall apart. See how you translated the similar words in [15:42](../15/42.md), [50](../15/50.md). If it would be helpful in your language, you could express **perishable** and **incorruptibility** with two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 53 iyd2 figs-metaphor ἐνδύσασθαι ἀφθαρσίαν…ἐνδύσασθαι ἀθανασίαν 1 must put on Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “to change into incorruptibility … to change into immortality” or “to become incorruptible … to become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 53 vyoo figs-abstractnouns ἀφθαρσίαν…ἀθανασίαν 1 must put on If your language does not use abstract nouns for the ideas behind **incorruptibility** and **immortality**, you can express the idea by using adjectives such as “incorruptible” and “immortal.” Alternate translation: “what is incorruptible … what is immortal” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 53 x823 translate-unknown τὸ θνητὸν τοῦτο…ἀθανασίαν 1 must put on Here, **mortal** and **immortality** identify whether people or things die or cannot die. If it would be helpful in your language, you could express **mortal** and **immortality** with two words or phrases that refer to whether things can die or not. Alternate translation: “what can die … what never dies” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 54 zuo5 figs-doublet τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν 1 when this perishable body has put on what is imperishable Here, these clauses repeat the words found at the end of the last verse ([15:53](../15/53.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that happens” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 15 54 qq5m figs-parallelism τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν 1 when this perishable body has put on what is imperishable Here Paul makes two very similar statements in which **perishable** goes with **mortal** and **incorruptibility** goes with **immortality**. These two statements are basically synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could indicate why Paul uses two parallel sentences by combining the two sentences into one. Alternate translation: “this perishable mortal has put on incorruptible immortality” or “this perishable and mortal has put on incorruptibility and immortality” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 54 aq9a figs-nominaladj τὸ φθαρτὸν τοῦτο…τὸ θνητὸν τοῦτο 1 when this perishable body has put on what is imperishable Paul is using the adjectives **perishable** and **mortal** as nouns in order to refer to **perishable** and **mortal** bodies. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “this perishable body … this mortal body” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 15 54 od10 translate-unknown τὸ φθαρτὸν τοῦτο…ἀφθαρσίαν 1 Here, **perishable** and **incorruptibility** identify whether people or things last or fall apart. See how you translated these words in [15:53](../15/53.md). If it would be helpful in your language, you could express **perishable** and **incorruptibility** with two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 54 j9zs figs-metaphor ἐνδύσηται ἀφθαρσίαν…ἐνδύσηται ἀθανασίαν 1 this mortal body has put on immortality Here Paul speaks as if the **perishable** and the **mortal** could **put on incorruptibility** and **immortality** like they were pieces of clothing. He does not mean that believers still have what is **perishable** and **mortal** somehow underneath **incorruptibility** and **immortality**. Instead, Paul uses the metaphor to illustrate how people will change identity from what is **perishable** and **mortal** to **incorruptibility** and **immortality**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “has changed into incorruptibility … has changed into immortality” or “has become incorruptible … has become immortal” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 54 yjhy figs-abstractnouns ἀφθαρσίαν…ἀθανασίαν 1 this mortal body has put on immortality If your language does not use abstract nouns for the ideas behind **incorruptibility** and **immortality**, you can express the idea by using adjectives such as “incorruptible” and “immortal.” Alternate translation: “what is incorruptible … what is immortal” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 54 m0l5 translate-unknown τὸ θνητὸν τοῦτο…ἀθανασίαν 1 this mortal body has put on immortality Here, **mortal** and **immortality** identify whether people or things die or cannot die. If it would be helpful in your language, you could express **mortal** and **immortality** with two words or phrases that refer to whether things can die or not. See how you translated these words in [15:53](../15/53.md). Alternate translation: “what can die … what never dies” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 15 54 idtf figs-idiom γενήσεται 1 this mortal body has put on immortality Here, **will come about** identifies that something will happen or come to pass. If it would be helpful in your language, you could express **will come about** with a comparable idiom or express the idea plainly. Alternate translation: “will come to pass” or “will be realized” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 54 ozha figs-metonymy ὁ λόγος 1 this mortal body has put on immortality Here, **word** figuratively represents what someone says or writes in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “the message” (See: [[rc://en/ta/man/translate/figs-metonymy]])
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1CO 15 54 asfj writing-quotations ὁ λόγος ὁ γεγραμμένος 1 this mortal body has put on immortality In Paul’s culture, **the word that is written** is a normal way to introduce a quotation from or reference to an important text, in this case, the Old Testament book titled “Isaiah” (see ([Isaiah 25:8](../isa/25/08.md))). Most likely, this phrase introduces the quote from [Hosea 13:14](../hos/13/14.md) in the next verse as well. If it would be helpful in your language, you could express **the word that is written** with a comparable phrase that indicates that Paul is quoting from or referring to an important text. Alternate translation: “what can be read in the Scriptures” or “the words that Isaiah and Hosea wrote” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 54 r5he figs-activepassive ὁ γεγραμμένος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what **is written** rather than focusing on the person doing the “writing.” If you must state who does the action, you can express it so that: (1) the scripture author writes or speaks the words. Alternate translation: “the prophets have written” (2) God speaks the words. Alternate translation: “God has said” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 54 b3xw figs-quotations ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “that is written about how death is swallowed up in victory” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 54 s7jw figs-metaphor κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality Here the quote refers to **Death** as if it were food that could be **swallowed up**. This illustrates that **Death** has been defeated as surely as if someone devoured it as though death were food. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “Death is destroyed in victory” or “Death is trampled in victory” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 54 vkl5 figs-activepassive κατεπόθη ὁ θάνατος εἰς νῖκος 1 this mortal body has put on immortality If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Death**, which **is swallowed up**, rather than focusing on the person or thing doing the “swallowing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has swallowed up death in victory” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 54 ph5j figs-abstractnouns θάνατος εἰς νῖκος 1 this mortal body has put on immortality If your language does not use abstract nouns for the ideas behind **Death** and **victory**, you can express the ideas by using verbs such as “die” and “conquer.” Alternate translation: “How people die … when God conquers” or “The fact that people die … by God, who is victorious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 55 pav7 writing-quotations θάνατε 1 Death, where is your victory? Death, where is your sting? Here Paul quotes from [Hosea 13:14](../hos/13/14.md) without providing a new quote introduction. If it would be helpful in your language, you could express this way of introducing a new quotation with a form in your language that introduces another quote. Alternate translation: “And again, ‘O death’” or “It is further written, ‘O death’” (See: [[rc://en/ta/man/translate/writing-quotations]])
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1CO 15 55 zw75 figs-quotations ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Death, where is your victory? Death, where is your sting? If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. You may need to include a word or phrase at the beginning to indicate that Paul is introducing a new quotation. Alternate translation: “It is further written that death is asked about where its victory is and about where its sting is” (See: [[rc://en/ta/man/translate/figs-quotations]])
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1CO 15 55 c9zw figs-apostrophe ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Death, where is your victory? Death, where is your sting? Here Paul quotes how Hosea figuratively addresses something that he knows cannot hear him, **death**, in order to show his listeners in a strong way how he feels about it. If this is confusing in your language, consider expressing this feeling by talking about **death**. Alternate translation: “Where is the victory of death? Where is the sting of death?” (See: [[rc://en/ta/man/translate/figs-apostrophe]])
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1CO 15 55 rn56 figs-abstractnouns ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Death, where is your victory? Death, where is your sting? If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” If you do this, you may need to express the direct address to **death** in another way. Alternate translation: “When people die, where is the victory? When people die, where is the sting?” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 55 l23m figs-parallelism ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Death, where is your victory? Death, where is your sting? Here Paul quotes how Hosea repeats **O death, where {is} your**. Parallel structures like this were poetic in Hosea’s culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “O death, where is your conquest?” or “O death, where are are your victory and sting?” (See: [[rc://en/ta/man/translate/figs-parallelism]])
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1CO 15 55 pdxo figs-rquestion ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον? 1 Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **death**. If it would be helpful in your language, you could express the idea behind these questionswith a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
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1CO 15 55 gg3d figs-you σου…σου 1 your … your Both appearances of **your** refer back to **death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]])
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1CO 15 55 r1sl figs-abstractnouns ποῦ σου…τὸ νῖκος 1 your … your If your language does not use an abstract noun for the idea behind **victory**, you can express the idea by using a verb such as “conquer.” Alternate translation: “have you conquered anything” or “where is how you have conquered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 55 z5dn figs-metaphor ποῦ σου…τὸ κέντρον 2 your … your Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin, inject poison, and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting**, referring to how death causes pain both for the person who dies and for others who have lost someone they love. If it would be helpful in your language, you could express **sting** with a comparable figure of speech or express the idea plainly. Alternate translation: “where is the pain that you cause” or “where is your ability to harm” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 56 entt grammar-connect-words-phrases δὲ 1 the sting of death is sin Here, **But** introduces a clarification or further elaboration. It does not introduce a contrast with the quotations in the previous two verses. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a clarification or elaboration, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 15 56 qal8 figs-metaphor τὸ…κέντρον τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin Here, **the sting of death** refers back to the same words in the quote in [15:56](../15/56.md). Express the metaphor the same you did there. “the pain that death causes comes from sin” or “death’s ability to harm {is} sin” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 56 iyd3 figs-abstractnouns τοῦ θανάτου ἡ ἁμαρτία 1 the sting of death is sin If your language does not use abstract nouns for the ideas behind **death** and **sin**, you can express the ideas by using verbs such as “die” and “sin.” Alternate translation: “that leads to dying is how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 56 pf4e figs-abstractnouns ἡ…δύναμις τῆς ἁμαρτίας ὁ νόμο 2 the power of sin is the law If your language does not use abstract nouns for the ideas behind **power** and **sin**, you can express the ideas by using verbs such as “empower” and “sin.” Alternate translation: “the law makes what make people do wrong powerful” or “it is the law that empowers how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 57 rmnx figs-idiom τῷ…Θεῷ χάρις 1 gives us the victory Here, **thanks {be} to God** is a way to indicate that one is praising God for something. If it would be helpful in your language, you could express this phrase with a normal way in your language to thank or praise someone for what that person has done. Alternate translation: “we thank God” or “we give glory to God” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 57 ztj6 figs-abstractnouns τῷ διδόντι ἡμῖν τὸ νῖκος 1 gives us the victory If your language does not use an abstract noun for the idea behind **victory**, you can express the idea by using a verb such as “defeat” or “conquer.” Alternate translation: “who empowers us to defeat them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 57 kr1m figs-explicit τὸ νῖκος 1 gives us the victory Here Paul does not express whom **the victory** is over. However, the Corinthians would have inferred from the previous verse that Paul meant both “sin” and “death.” If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “the victory over sin and death” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 15 58 k4c4 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 15 58 xubx figs-activepassive ἀδελφοί μου ἀγαπητοί 1 Connecting Statement: If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that he himself loves them. Alternate translation: “my brothers whom I love” (See: [[rc://en/ta/man/translate/figs-activepassive]])
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1CO 15 58 e1ew figs-doublet ἑδραῖοι…ἀμετακίνητοι 1 be steadfast and immovable Here, both **steadfast** and **immovable** refer to people who hold their positions steadily. The word **steadfast** emphasizes that someone is reliable or faithful, while **immovable** emphasizes that someone is stable and cannot be moved. Paul uses two similar words to emphasize the need to maintain one position. If your language does not have two words to represent these ideas, or if your readers would find the repetition confusing instead of emphatic, you can express the idea with a single word or phrase. Alternate translation: “reliable” or “strong in your faith” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 15 58 j1pl figs-metaphor ἑδραῖοι γίνεσθε, ἀμετακίνητοι 1 be steadfast and immovable Here Paul speaks as if he wanted the Corinthians to be an object or thing that stays in one place. He speaks in this way because he wants them to continue to believe the gospel as firmly as if it was a location that they could remain in. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “become those with a tight grip” or “dependable, stable” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 15 58 a9kb figs-abstractnouns τῷ ἔργῳ τοῦ Κυρίου 1 be steadfast and immovable If your language does not use an abstract noun for the idea behind **work**, you can express the idea by using a verb such as “work.” Alternate translation: “how you work for the Lord” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 58 zn8f figs-possession ἐν τῷ ἔργῳ τοῦ Κυρίου 1 Always abound in the work of the Lord Here Paul uses the possessive form to describe **work** that is done for **the Lord**. If your language does not use that form for this meaning, you can express the idea with a phrase such as “that is for.” Alternate translation: “in your work for the Lord” (See: [[rc://en/ta/man/translate/figs-possession]])
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1CO 15 58 rd05 grammar-connect-logic-result εἰδότες 1 Always abound in the work of the Lord Here, **knowing** introduces the reason why the Corinthians should do what Paul is commanding them to do. If your readers would not recognize that **knowing** introduces a reason or basis, you could express that idea explicitly. Alternate translation: “for you know” or “since you know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 15 58 i1o4 figs-abstractnouns ὁ κόπος ὑμῶν 1 Always abound in the work of the Lord If your language does not use an abstract noun for the idea behind **labor**, you can express the idea by using a verb such as “labor.” Alternate translation: “how you labor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 15 58 r782 figs-idiom κενὸς 1 Always abound in the work of the Lord Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in the Lord** and will thus lead to its intended effect. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 15 58 xyoj figs-metaphor ἐν Κυρίῳ 1 Always abound in the work of the Lord Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord** or united to the Lord identifies why the Corinthians can “know” that their **labor is not in vain**. If it would be helpful in your language, you could express the idea behind this figure of speechby using a comparable metaphor or express the idea plainly. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 16 intro abcj 0 # 1 Corinthians 16 General Notes<br><br>## Structure and Formatting<br><br>10. On the collection and visits (16:1–12)<br> * The collection (16:1–4)<br> * Travel plans (16:5–12)<br>11. Closing: final commands and greetings (16:13–24)<br> * Final commands (16:13–18)<br> * Greetings and closing (16:19–24)<br><br>## Special Concepts in this Chapter<br><br>### Letter writing and sending<br><br>In this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Paul mentions that he writes the final greeting or the last few verses “in my own hand” ([16:21](../16/21.md)). This is because the rest of the letter was written by a scribe, who wrote down what Paul dictated. Paul writes the last greeting as a personal touch and to prove that he was indeed the author.<br><br>### The collection<br><br>In [16:1–4](../16/01.md), Paul refers to a “collection” that he will take or send to Jerusalem. He speaks at greater length about this “collection” in ([Romans 15:22–32](../rom/15/22.md)) and ([2 Corinthians 8–9](../2co/08/01.md)). His plan was to collect money from churches that were mostly Gentile and give that money to the church in Jerusalem that was mostly Jewish. In this way, the poorer believers in Jerusalem would receive support and Jewish and Gentile believers would be more connected. In these verses, Paul assumes that the Corinthians already know about this plan. He gives them instructions on how to help him carry it out. Make sure that you translate these verses in such a way that it is clear what Paul is talking about: collecting money to give to believers in Jerusalem.<br><br>### Travel plans<br><br>In this chapter, Paul includes travel plans for himself ([16:5–9](../16/05.md)) and for Timothy and Apollos ([16:10–12](../16/10.md)). Paul and Apollos are in Ephesus, and Timothy has left Ephesus and is traveling to Corinth (in “Achaia”) when Paul writes this letter. When people traveled from Corinth to Ephesus or vice versa, they could go by boat through the Mediterranean Sea, or they could travel on land through what is now Northern Greece (“Macedonia”) and Western Turkey (“Asia”). Paul states that he plans to travel by land; it is not clear how Timothy or others traveled. Use words that are appropriate for these kinds of movements in your language. (See: [[rc://en/ta/man/translate/figs-go]])<br><br>### Greetings<br><br>In this culture, it was common for those who sent letters to include greetings to and from others in their letter. In this way, many people could greet each other but only send one letter. In [16:19–21](../16/19.md) Paul includes greetings to and from people whom he and the Corinthians know. Express these greetings in a natural form in your language.
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1CO 16 1 zh6u grammar-connect-words-phrases περὶ δὲ 1 Connecting Statement: Just as in [7:1](../07/01.md), [25](../07/25.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), [25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 16 1 okzo translate-unknown τῆς λογείας 1 Connecting Statement: Here, **the collection** refers to money that is “collected” from people for a specific purpose. Here Paul clarifies that it is “collected” **for the saints**. If it would be helpful in your language, you could express **collection** with a word or phrase that refers to money that is “collected” for a purpose. Alternate translation: “the offering” or “the money” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 1 yer5 figs-explicit εἰς τοὺς ἁγίους 1 for the saints Here Paul does not clarify which **saints** he is speaking about. However, in [16:3](../16/03.md), he states that this **collection** will be taken to “Jerusalem.” Therefore, the **saints** are Jewish people who believe in Jesus. The Corinthians would have known to which **saints** Paul is referring, but If it would be helpful in your language, you could express the idea behind who the **saints** areexplicitly here instead of waiting until [16:3](../16/03.md). Alternate translation: “for the Jewish saints” or “for the saints in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 it would be helpful in your language, you could express what **Galatia** refers to by clarifying 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]])
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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 calendar, 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 it would be helpful in your language, you could express **Every first of the week** with 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]])
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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]])
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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 it would be helpful in your language, you could express **put something aside** with 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]])
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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]])
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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]])
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1CO 16 2 ehne figs-gendernotations εὐοδῶται 1 storing up Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a nongendered word or refer to both genders. Alternate translation: “you might have prospered” or “he or she might have prospered” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 16 2 q16u figs-go ἔλθω 1 storing up 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 arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 16 2 wc3w translate-unknown μὴ…λογεῖαι γίνωνται 1 so that there will be no collections when I come Here, **collections** refers to “collecting” money from people for a specific purpose. If it would be helpful in your language, you could express **collections** with a word or phrase that refers to “collecting” money for a purpose. Alternate translation: “I will not need to ask for money” or “there will not be requested donations” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 3 yj6c translate-unknown οὓς ἐὰν δοκιμάσητε 1 whomever you approve Here, those whom the Corinthians **approve** are those whom they consider to be trustworthy and able to accomplish the task of taking the money to Jerusalem. If it would be helpful in your language, you could express **whomever you might approve** with a word or phrase that refers to choosing people to accomplish a specific task. Alternate translation: “whomever you might choose” or “whomever you might commission” (See: [[rc://en/ta/man/translate/translate-unknown]])
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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]])
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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]])
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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 it would be helpful in your language, you could express **your gift** by clarifying 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]])
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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]])
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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 it would be helpful in your language, you could express this form by stating 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 would will go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
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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]])
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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]])
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1CO 16 5 ei27 grammar-connect-words-phrases δὲ 1 I will send with letters Here, **But** introduces a new topic: Paul’s own travel plans. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a new topic, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 16 5 hr4z figs-go ἐλεύσομαι…πρὸς ὑμᾶς 1 I will send with letters 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]])
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1CO 16 5 munt figs-go διέλθω…διέρχομαι 1 I will send with letters Here, **passed through** and **going through** refer to entering and then exiting an area while one is traveling. Use a form in your language that refers to this kind of movement. Alternate translation: “I have entered and then left … I am entering and then leaving” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 16 5 q1nz translate-names Μακεδονίαν -1 I will send with letters **Macedonia** is the name of a province that was in the northern part of the country we call Greece. If Paul wanted to travel on land instead of in a boat, he would need to go through **Macedonia** to get from Ephesus (where he was when he wrote this letter) to Corinth. If it would be helpful in your language, you could express the idea behind that **Macedonia** refers to a region between Ephesus and Corinthmore explicitly. Alternate translation: “the province named Macedonia … this area on my way to visit you” (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 5 zqlh figs-pastforfuture διέρχομαι 1 I will send with letters Here Paul speaks as if he were **going through Macedonia** while he writes this letter. He speaks in this way because it is his current plan to go **through Macedonia** when he leaves Ephesus. If it would be helpful in your language, you could express why Paul speaks in the present tense here with whatever tense is customarily used to speak about travel plans in your language. Alternate translation: “I will go through” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 16 6 lsbt translate-unknown τυχὸν 1 you may help me on my way, wherever I go Here, **perhaps** indicates that Paul is uncertain about how long he will stay with the Corinthians. If it would be helpful in your language, you could express **perhaps** with a word that indicates uncertainty or lack of confidence. Alternate translation: “maybe” or “possibly” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 6 w94k figs-explicit ὑμεῖς με προπέμψητε 1 you may help me on my way, wherever I go Here, to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If it would be helpful in your language, you could express **help me on my way** with a comparable phrase. Alternate translation: “you could give me what I need to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 16 6 av1w figs-idiom οὗ ἐὰν πορεύωμαι 1 you may help me on my way, wherever I go Here, **wherever might I go** identifies the place Paul will visit after he visits the Corinthians, but it does not state where that place is. In other words, Paul will travel somewhere else, but he does not say where. If it would be helpful in your language, you could express **wherever might I go** with a word or phrase that refers to traveling to an unknown or unstated destination. Alternate translation: “to whatever city I want to visit” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 6 ei3f figs-go πορεύωμαι 1 you may help me on my way, wherever I go Here, **go** refers to how Paul will leave Corinth and travel to another place. Use a word that describes this kind of movement in your language. Alternate translation: “I might head” or “I might travel” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 16 7 pwsn figs-synecdoche ἰδεῖν 1 I do not wish to see you now Here, **to see** people refers to spending time with them, not just seeing them. If it would be helpful in your language, you could express **to see** with a comparable figure of speech or express the idea plainly. Alternate translation: “to visit” or “to spend time with” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
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1CO 16 7 ibo8 figs-pastforfuture ἄρτι 1 I do not wish to see you now Here, **now** refers to the soonest Paul could arrive in Corinth. It contrasts with a visit that could happen later and last longer. If it would be helpful in your language, you could express **now** with a word or phrase that refers to the near future. Alternate translation: “very soon” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 16 7 xr88 grammar-connect-logic-result ἄρτι ἐν παρόδῳ 1 I do not wish to see you now Here, **only in passing** gives the reason why Paul does **not desire to see you now**. If he were to visit them **now**, it would be **only in passing**, and Paul thinks that such a short visit is not worthwhile. If it would be helpful in your language, you could indicate how **only in passing** relates to **I do not desire to see you now** by making the relationship more explicit. Alternate translation: “now, since it would only be in passing” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
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1CO 16 7 k16x figs-idiom ἐν παρόδῳ 1 I do not wish to see you now Here, **only in passing** refers to a brief time, particularly a time between two other events. Paul is referring to a short visit while traveling somewhere else. If it would be helpful in your language, you could express **only in passing** with a comparable phrase that refers to a short period of time. Alternate translation: “as I travel through” or “briefly” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 7 d7tm figs-idiom χρόνον τινὰ 1 I do not wish to see you now Here, **for some time** refers to a longer period of time than **only in passing**. Given what Paul said in the previous verse ([16:6](../16/06.md)), it probably refers to a time period as long as “winter.” If it would be helpful in your language, you could express **for some time** with a word or phrase that refers to a period of time as long as a whole season. Alternate translation: “for a while” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 7 m6rf figs-idiom ἐὰν ὁ Κύριος ἐπιτρέψῃ 1 I do not wish to see you now Here, **if the Lord would permit** means that Paul plans on traveling in the ways he has described, but he acknowledges that this will only happen if that is what **the Lord** allows him to do. If it would be helpful in your language, you could express this phrase with a comparable phrase that refers to what a deity allows or wants. Alternate translation: “if the Lord wills” or “given that this is what the Lord allows me to do” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 8 kp6c translate-names Ἐφέσῳ 1 Pentecost **Ephesus** is the name of a city in what we now call Turkey. Paul was in this city while he wrote this letter. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 8 qkw9 translate-names τῆς Πεντηκοστῆς 1 Pentecost **Pentecost** is the name of a festival. It occurs 50 days after Passover, which means it is usually celebrated in early summertime. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 9 fyj3 figs-metaphor θύρα…μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Paul speaks of his opportunity to preach the gospel in Ephesus as if someone had opened a door for him to enter into a room. He describes this door as **wide** to indicate that the opportunity is great. He describes the door as **effective** to indicate that his work is producing results. If it would be helpful in your language, you could express that **a wide and effective door** that **has opened** describes a good opportunity that God has provided to preach the gospel with a comparable metaphor or express the idea plainly. Alternate translation: “I have found a wide and effective window of opportunity” or “God has given me an effective ministry” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 16 9 px3c figs-explicit θύρα…ἀνέῳγεν μεγάλη καὶ ἐνεργής 1 a wide door has opened Here Paul speaks as if the **door** opens itself, but he implies that “God” is the one who has opened the door. If it would be helpful in your language, you could express how the **door has opened** by clarifying that God opens it. Alternate translation: “God has opened a wide and effective door” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 16 9 wsc0 grammar-connect-words-phrases καὶ 2 a wide door has opened Here, **and** could introduce: (1) another reason why Paul plans on staying in Ephesus. In other words, he stays both to take advantage of the “open door” and because he needs to resist those who “oppose” him. Alternate translation: “and also” (2) a potential reason why Paul would not stay in Ephesus. Paul would be saying that the “open door” is enough reason to stay even though there are **many** who “oppose” him. Alternate translation: “even though” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 16 9 ycte figs-nominaladj πολλοί 1 a wide door has opened 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: “many people” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
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1CO 16 10 axhg grammar-connect-condition-fact ἐὰν…ἔλθῃ Τιμόθεος 1 see that he is with you unafraid Paul is speaking as if **Timothy** coming was a hypothetical possibility, but he means that it is actually true. He has already stated that he has sent Timothy to the Corinthians (see [4:17](../04/17.md)). He uses **if** here to indicate that he is not sure when Timothy will arrive, not that he is unsure if Timothy will arrive at all. 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. If possible, include the idea that the time of Timothy’s arrival is uncertain. Alternate translation: “when Timothy eventually comes” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
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1CO 16 10 as9e translate-names Τιμόθεος 1 see that he is with you unafraid **Timothy** is the name of a man. He was one of Paul’s closest and most trusted companions. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 10 b83r figs-go ἔλθῃ 1 see that he is with you unafraid Here Paul is speaking about how Timothy will visit the Corinthians. Use a word in your language that refers to a person arriving where someone lives to visit them. Alternate translation: “visits you” (See: [[rc://en/ta/man/translate/figs-go]])
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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 it would be helpful in your language, you could express **see that** with a comparable phrase. Alternate translation: “ensure that” or “be careful that” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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 it would be helpful in your language, you could express the idea behind why Paul wants to make sure that Timothy is **unafraid**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]])
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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 can 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]])
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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]])
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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 it would be helpful in your language, you could express **despise** with 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]])
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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 it would be helpful in your language, you could express **help him on his way** with a comparable phrase. Alternate translation: “give him what he needs to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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 can 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]])
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1CO 16 11 ymh9 figs-go ἔλθῃ πρός με 1 Let no one despise him Here, **come** refers to how Timothy will travel from Corinth back to where Paul is. Use a word that naturally describes this kind of movement in your language. Alternate translation: “he may return to me” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 16 11 gmnd figs-explicit ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν 1 Let no one despise him Here Paul is **expecting** Timothy to travel back to where Paul is. If it would be helpful in your language, you could express the idea behind that this is what **expecting** meansmore explicitly. Alternate translation: “I am expecting him to return with the brothers” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 16 11 fi3p ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν 1 Let no one despise him Here, **the brothers** could be: (1) traveling with Timothy, and Paul is expecting their return along with Timothy. Alternate translation: “I am expecting him and the brothers” (2) with Paul, expecting Timothy to return. Alternate translation: “I, with the brothers, am expecting him”
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1CO 16 11 rknd figs-extrainfo μετὰ τῶν ἀδελφῶν 1 Let no one despise him Paul provides no information about who **the brothers** are or how they relate to Timothy. He may refer to the same group of **brothers** again in the next verse ([16:12](../16/12.md)). If possible, use a generic or general phrase that refers to other believers. Alternate translation: “with the fellow believers” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 16 11 s7fw figs-gendernotations τῶν ἀδελφῶν 1 Let no one despise him Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 16 12 i0e3 grammar-connect-words-phrases περὶ δὲ 1 our brother Apollos Just as in [16:1](../16/01.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 [16:1](../16/01.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 16 12 png3 translate-names Ἀπολλῶ 1 our brother Apollos **Apollos** is the name of a man. He is the same **Apollos** that Paul mentions multiple times in the first four chapters. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 12 is6j figs-explicit τοῦ ἀδελφοῦ 1 our brother Apollos Here, **brother** identifies **Apollos** as a fellow believer. **Apollos** was male, although **brother** does not emphasize this. If it would be helpful in your language, you could express **brother** with a word or phrase that identifies **Apollos** as a fellow believer. Alternate translation: “our Christian brother” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 16 12 blp5 figs-go ἔλθῃ…ἔλθῃ…ἐλεύσεται 1 our brother Apollos Here, **come** refers to **Apollos** traveling from where Paul is to Corinth. Use a word that describes this kind of movement in your language. Alternate translation: “he would go … he would go … he will go” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 16 12 akiu figs-extrainfo μετὰ τῶν ἀδελφῶν 1 our brother Apollos Paul provides no information about who **the brothers** are or how they relate to Apollos. This may be the same group of **brothers** that Paul spoke about in the previous verse ([16:11](../16/11.md)), or it may be the three people whom Paul mentions in [16:17](../16/17.md). If possible, use a generic or general phrase that refers to other believers. Alternate translation: “with the fellow believers” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
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1CO 16 12 pfbp figs-gendernotations τῶν ἀδελφῶν 1 our brother Apollos Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 16 12 vzpi figs-abstractnouns πάντως οὐκ ἦν θέλημα 1 our brother Apollos If your language does not use an abstract noun for the idea behind **will**, you can express the idea by using a verb such as “decide” or “choose.” Alternate translation: “it was not at all what he chose” or “he definitely did not choose” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 16 12 s0s3 translate-unknown πάντως οὐκ 1 our brother Apollos Here, **not at all** makes a stronger negation than **not** by itself. Use a word or phrase that makes a negation stronger. Alternate translation: “definitely not” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 12 reo6 figs-ellipsis θέλημα 1 our brother Apollos Here Paul does not state whose **will** he is referring to. It could be: (1) the **will** of **Apollos**. This fits with the next sentence, where **Apollos** is one who will decide when to come later. Alternate translation: “Apollos’ will” (2) the **will** of God, who showed **Apollos** in some way that he should not go to Corinth. Alternate translation: “God’s will” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 16 12 zcwu figs-pastforfuture νῦν 1 our brother Apollos Here, **now** refers to the journey that those bearing this letter took. **Apollos** decided not to go on this journey. Use a word or phrase that identifies the timing of the journey of those who carried this letter. Alternate translation: “at this time” or “on this trip” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
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1CO 16 12 rkx0 translate-unknown ὅταν εὐκαιρήσῃ 1 our brother Apollos Here, to **have the opportunity** refers to when the situation is right or appropriate for some action. Most likely, Paul means that **Apollos** will visit the Corinthians when he has time and when he thinks it is the proper time to do so. If it would be helpful in your language, you could express **have the opportunity** with a word or phrase that identifies the appropriate time for something. Alternate translation: “when he has the chance” or “when the time is right” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 12 h8ib figs-abstractnouns εὐκαιρήσῃ 1 our brother Apollos If your language does not use an abstract noun for the idea behind **opportunity**, you can express the idea by using an adjective such as “opportune” or “available.” Alternate translation: “when it is opportune” or “when he is available” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 16 13 p2la figs-infostructure γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε 1 Stay alert; stand firm in the faith; act like men; be strong Here Paul gives four short commands without any connecting words. All the commands are related to persevering in Christian belief and living. Use a form in your language that would be used for short commands in a row. Alternate translation: “Stay alert, stand firm in the faith, act like men, and be strong!” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 16 13 ng8n figs-metaphor γρηγορεῖτε 1 Stay alert Here, **Stay alert** refers to keeping oneself from falling asleep. Paul speaks in this way to command the Corinthians to be watchful and pay attention to what is going on around them rather than “falling asleep.” If it would be helpful in your language, you could express **Stay alert** with a comparable figure of speech or express the idea plainly. Alternate translation: “Keep your eyes open” or “Pay attention” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 16 13 uys8 figs-metaphor στήκετε ἐν τῇ πίστει 1 stand firm in the faith Here Paul speaks as if **the faith** were something solid **in** which the Corinthians could **stand firm**. He speaks in this way because he wants them to persevere in the **faith** as much as people **stand firm** on the ground. People trust the ground to hold them up, and they can **stand** on it for a long time. In the same way, Paul wants the Corinthians to trust and persevere in **the faith**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “persevere in the faith” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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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 can 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]])
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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 it would be helpful in your language, you could express this idiom with a comparable figure of speech or express the idea plainly. Alternate translation: “be stouthearted” or “act with courage” (See: [[rc://en/ta/man/translate/figs-idiom]])
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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 it would be helpful in your language, you could express **be strong** with a word or phrase that urges mental strength or determination. Alternate translation: “keep persevering” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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]])
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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 can 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]])
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1CO 16 15 fy4e grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, **Now** introduces a new topic. If it would be helpful in your language, you could express **Now** with a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 16 15 wgyu figs-infostructure παρακαλῶ…ὑμᾶς, ἀδελφοί, οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαΐας, καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς; 1 Connecting Statement: Here Paul begins a sentence with **I urge you, brothers**. He continues this sentence in the next verse with “that you also would be subject” (see [16:16](../16/16.md)). The rest of this verse interrupts that sentence with information about the people that Paul is going to speak about. The ULT indicates this interruption by using parentheses. If your readers would find this interruption confusing, you could use markers that indicate such an interruption in your language, or you could rearrange the verse so that **I urge you, brothers** goes more directly with the next verse. Alternate translation: “you know the household of Stephanas, that they are the firstfruits of Achaia, and they have devoted themselves to the service of the saints. I urge you, brothers,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
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1CO 16 15 bq80 figs-gendernotations ἀδελφοί 1 Connecting Statement: Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 16 15 asp2 translate-names τὴν οἰκίαν Στεφανᾶ 1 the household of Stephanas **Stephanas** is the name of a man. Paul already mentioned his **household** in [1:16](../01/16.md). See how you translated this phrase there. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 15 bhhk figs-metaphor ἀπαρχὴ 1 the household of Stephanas Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** are the first products from a field, although the word also implies that there will be more products. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that the **household of Stephanas** were the “first” to believe in Jesus with an analogy or express the idea plainly. Alternate translation: “like the firstfruits since they were the first to believe” or “the first believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 16 15 na2p translate-names Ἀχαΐας 1 Achaia **Achaia** is the name of a province in the southern part of what we call Greece. The city of Corinth is in this province. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 15 tki1 translate-unknown εἰς…ἔταξαν ἑαυτούς 1 Achaia Here, **they have devoted themselves** refers to how these people decided to spend most of their time doing something specific. If it would be helpful in your language, you could express **devoted themselves** with a word or phrase that refers to how people choose to spend their time doing one thing. Alternate translation: “they have focused on” or “they have dedicated themselves to” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 15 x6p6 figs-abstractnouns διακονίαν τοῖς ἁγίοις 1 Achaia If your language does not use an abstract noun for the idea behind **service**, you can express the idea by using a verb such as “help” or “serve.” Alternate translation: “help the saints” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 16 16 w9ki writing-pronouns τοῖς τοιούτοις 1 Achaia Here, **those such as these** refers back to the “household of Stephanas” from the previous verse ([16:15](../16/15.md)). It also refers to anyone else who, like that “household,” “devote themselves to the service of the saints.” If it would be helpful in your language, you could express that **those such as these** refers to “the household of Stephanas” and others like them with a word or phrase that does clearly refer to these two groups. Alternate translation: “to people who are like that” or “to them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 16 16 ljg3 figs-abstractnouns συνεργοῦντι 1 Achaia If your language does not use an abstract noun for the idea behind **work**, you can express the idea by using a verb such as “work.” Alternate translation: “who is working together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 16 16 c6zz figs-doublet συνεργοῦντι καὶ κοπιῶντι 1 Achaia Here, **joining together in the work** and **laboring** mean very similar things. The phrase **joining together in the work** emphasizes that people are working together. The word **laboring** emphasizes that the people are working hard. If your language does not have two words that represent these ideas, or if using two words here would be confusing, you can combine these ideas into one phrase. Alternate translation: “who is joining together in working hard” (See: [[rc://en/ta/man/translate/figs-doublet]])
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1CO 16 17 h9l8 grammar-connect-words-phrases δὲ 1 Stephanas, and Fortunatus, and Achaicus Here, **Now** introduces a new topic. If it would be helpful in your language, you could express **Now** with a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
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1CO 16 17 iju8 figs-go ἐπὶ τῇ παρουσίᾳ 1 Stephanas, and Fortunatus, and Achaicus Here, **coming** refers to how these three men came from Corinth to visit Paul and stay with him. Use a word in your language that refers to this kind of movement. Alternate translation: “at the visit” or “at the arrival” (See: [[rc://en/ta/man/translate/figs-go]])
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1CO 16 17 e79z translate-names Στεφανᾶ, καὶ Φορτουνάτου, καὶ Ἀχαϊκοῦ 1 Stephanas, and Fortunatus, and Achaicus **Stephanas**, **Fortunatus**, and **Achaicus** are the names of three men. **Stephanas** is the same man whom Paul mentioned in [16:15](../16/15.md). (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 17 xodt translate-unknown ἀνεπλήρωσαν 1 Stephanas, and Fortunatus, and Achaicus Here, **supplied** refers to filling something up or making something complete. Here Paul says that these three men **supplied**, or filled up or completed, whatever Paul and the Corinthians were **lacking**. If it would be helpful in your language, you could express **supplied** with a word or phrase that refers to filling up or completing something. Alternate translation: “have filled up” or “have provided me with” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 17 an3e figs-idiom τὸ ὑμῶν ὑστέρημα 1 They have made up for your absence This could refer to: (1) what Paul is **lacking** in his relationship with the Corinthians. In other words, Paul misses the Corinthians and wishes he was with them. Alternate translation: “the contact with you that I was lacking” (2) what the Corinthians are **lacking** in how they are helping Paul. In other words, the Corinthians were not helping Paul very much until these three men arrived. Alternate translation: “the assistance that I was not receiving from you” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 18 f3kg figs-idiom ἀνέπαυσαν…τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **refreshed my spirit and yours** refers to how these three men helped Paul and the Corinthians regain energy, strength, and confidence. In other words, they helped Paul and the Corinthians feel better and stronger. If it would be helpful in your language, you could express this idiom with a comparable idiom or express the idea plainly. Alternate translation: “they raised my spirits and yours” or “they helped me and you rest” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 18 lfxl τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν 1 For they have refreshed my spirit Here, **spirit** is part of the idiom “refresh the spirit.” It refers to the **spirit** of the person, or their inner life, not to the Holy Spirit. If your readers would find **spirit** confusing, you could refer just to the people instead of to their “spirits.” Alternate translation: “me and you”
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1CO 16 18 hxt7 figs-ellipsis τὸ ὑμῶν 1 For they have refreshed my spirit Here Paul omits what it is that is **yours**. He does this because he stated it in the previous phrase (**spirit**). If your language would not omit **spirit** here, you could include it. Alternate translation: “your spirits” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 16 18 k9d8 writing-pronouns τοὺς τοιούτους 1 For they have refreshed my spirit Here, **those like these** refers back to the three men whom Paul mentioned in the previous verse ([16:17](../16/17.md)). It also refers to anyone else who, like those men, “refreshes the spirit” of others. If it would be helpful in your language, you could express that **those like these** refers to the three men and others like them with a word or phrase that does clearly refer to these two groups. Alternate translation: “people who are like that” or “them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
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1CO 16 19 s0ml translate-names τῆς Ἀσίας 1 For they have refreshed my spirit Here, **Asia** refers to a province or region in the western part of what we now call Turkey. The city that Paul is in, Ephesus, was in the province of **Asia**. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 19 urc0 ἀσπάζονται…ἀσπάζεται…πολλὰ 1 For they have refreshed my spirit As was customary in his culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “ask to be remembered … enthusiastically ask to be remembered to” or “send regards … enthusiastically send regards to”
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1CO 16 19 nzlw figs-idiom πολλὰ 1 For they have refreshed my spirit Here, **enthusiastically** indicates that **Aquila and Priscilla** wish to **greet** the Corinthians especially strongly or with extra friendship. Use a word or phrase that identifies an especially strong or friendly greeting. Alternate translation: “warmly” (See: [[rc://en/ta/man/translate/figs-idiom]])
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1CO 16 19 n135 translate-names Ἀκύλας καὶ Πρίσκα 1 For they have refreshed my spirit **Aquila** is the name of a man, and **Priscilla** is the name of a woman. These two people were married to each other. (See: [[rc://en/ta/man/translate/translate-names]])
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1CO 16 19 wkte figs-metaphor ἐν Κυρίῳ 1 For they have refreshed my spirit 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 greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 16 19 tipf figs-ellipsis ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα, σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ 1 For they have refreshed my spirit Paul has not included the verb “greet” with **the church in their home**, because it was unnecessary in his language. If including “greet” is necessary in your language, you could (1) move **with the church in their home** before **greet you**. Alternate translation: “Aquila and Priscilla, with the church in their home, enthusiastically greet you in the Lord” (2) include it with the phrase and **with the church in their home**. Alternate translation: “Aquila and Priscilla enthusiastically greet you in the Lord, and the church in their home also greets you” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 16 20 pds6 figs-explicit οἱ ἀδελφοὶ πάντες 1 For they have refreshed my spirit Here, **All the brothers** refers to fellow believers. They could be: (1) everyone in Ephesus (where Paul is) who wishes to say hello to the believers in Corinth. Alternate translation: “All the brothers here” (2) the believers who travel and work with Paul. Alternate translation: “All the brothers who work with me” (See: [[rc://en/ta/man/translate/figs-explicit]])
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1CO 16 20 c6sd figs-gendernotations οἱ ἀδελφοὶ 1 For they have refreshed my spirit Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a nongendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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1CO 16 20 ai3u ἀσπάζονται 1 For they have refreshed my spirit Here Paul continues to extend greetings from people who are with him. Translate **greet** as you did in [16:19](../16/19.md). Alternate translation: “ask to be remembered to” or “send regards to”
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1CO 16 20 j4bw ἀσπάσασθε ἀλλήλους 1 For they have refreshed my spirit Since this letter would be read in public to the Corinthian believers, Paul wishes them to **Greet** each other in this situation. If possible, translate **Greet** as you did earlier in the verse. If you must translate it differently, use a word or phrase for “greeting” other people who are meeting together. Alternate translation: “Say hello to one another” or “Receive one another”
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1CO 16 20 fbuc translate-unknown ἐν φιλήματι ἁγίῳ 1 For they have refreshed my spirit Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone with whom one was very close, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://en/ta/man/translate/translate-unknown]])
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1CO 16 21 izu6 ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ 1 I, Paul, write this with my own hand Paul concludes his letter by writing a final greeting to the Corinthians. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “I ask to be remembered in my own hand” or “I send regards in my own hand”
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1CO 16 21 msa3 figs-explicit ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ 1 I, Paul, write this with my own hand In Paul’s culture, it was normal for a scribe to write down what the author of the letter was saying. Paul here indicates that he himself is writing these last words. He may mean just this verse, or he may mean the rest of the letter. The phrase **in my own hand** means that it was **his own hand** that took up the pen and wrote. If it would be helpful in your language, you could express the idea behind **in my own hand**by using a comparable expression or include any extra information needed to make it clear. Alternate translation: “This greeting is in my handwriting” or “I write this greeting myself” (See: [[rc://en/ta/man/translate/figs-explicit]])
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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]])
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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 can 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]])
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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 it would be helpful in your language, you could express **him** with a nongendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
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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]])
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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 can 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]])
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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 could 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]])
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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]])
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1CO 16 23 ccke figs-abstractnouns ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν 1 may he be accursed If your language does not use an abstract noun for the idea behind **grace**, you can express by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “May the Lord Jesus act graciously toward you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 16 24 jo0u figs-abstractnouns ἡ ἀγάπη μου μετὰ πάντων ὑμῶν 1 may he be accursed If your language does not use an abstract noun for the idea behind **love**, you can express by using a verb such as “love” or an adverb such as “lovinly.” Alternate translation: “May I act lovingly toward you all” or “I love you all” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
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1CO 16 24 uvkx figs-ellipsis μετὰ 1 may he be accursed Here Paul could imply the verb **be** (which indicates a wish or blessing) or the verb “is” (which indicates what is true). In either case, Paul’s point is that he intends to show **love** to them. Use a word or phrase that indicates a closing blessing or statement of love in your language. Alternate translation: “to” or “will be with” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
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1CO 16 24 vtgx figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 may he be accursed Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ, identifies Paul’s **love** as something that he does because both he and the Corinthians are united to Christ. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in our union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
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1CO 16 24 ob47 translate-textvariants ἀμήν 1 may he be accursed Many early manuscripts include **Amen** here. However some early manuscripts do not include it, and it is possible that scribes added it because some letters end with **Amen**. Consider whether translations your readers might be familiar with include **Amen** here or not. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
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1CO 16 24 g8sf translate-transliterate ἀμήν 1 may he be accursed This is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
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