From 2cf85f85ae4a78f33b7f169fe8e0bce48532b96d Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Fri, 8 Jul 2022 22:25:03 +0000 Subject: [PATCH] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 24 ++++++++++++------------ 1 file changed, 12 insertions(+), 12 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 4237b99f0e..8703ba88aa 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -2,11 +2,11 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO front intro e8ey 0 # Introduction to 1 Corinthians\n\n## Part 1: General Introduction\n\n### Outline of the Book of 1 Corinthians\n\n1. Opening (1:1–9)\n2. Against divisions (1:10–4:15)\n3. Against sexual immorality (4:16–6:20)\n4. On abstinence (7:1–40)\n5. On food (8:1–11:1)\n6. On head coverings (11:2–16)\n7. On the Lord’s Supper (11:17-34)\n8. On spiritual gifts (12:1–14:40)\n9. On the resurrection of the dead (15:1–58)\n10. On the collection and visits (16:1–12)\n11. Closing: final commands and greetings (16:13–24)\n\nMore detailed outlines for each of these sections appear in the chapter introductions.\n\n### Who Wrote the Book of 1 Corinthians?\n\nThe author identifies himself as Paul the apostle. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Paul first visited the Corinthians during his third time traveling around the Roman Empire (see [Acts 18:1–18](../../act/18/01.md)). After 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.\n\n### What Is the Book of 1 Corinthians about?\n\nWhile 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. \n\n### How Should the Title of this Book Be Translated?\n\nTranslators 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]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the city of Corinth like?\n\nCorinth was a major city located in ancient Greece. Because it was near the Mediterranean Sea and in an important location, many travelers and traders came to buy and sell goods there. Therefore, many different kinds of people lived in the city, and there were many wealthy people. Also, people in Corinth worshiped many different gods, and their worship could include food and sexual activity. In this culture, Christians who did not participate in worshiping at least some of the many gods were often considered to be strange, and people would not want to associate with them. \n\n### What was the issue that Paul was addressing in this letter?\n\nPaul 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. 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. \n\n## Part 3: Important Translation Issues\n\n### What does Paul mean when he talks about “wisdom” and “foolishness”?\n\nThese 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.”\n\n### What does Paul mean when he talks about “knowledge”?\n\nPaul 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. \n\n### What does Paul mean when he talks about “power” and “weakness”?\n\nSomeone 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.” \n\n### What did Paul mean by the expressions “in Christ,” “in the Lord,” etc.?\n\nPaul uses the spatial metaphor “in Christ” (often with another name for “Christ,” such as “Lord” or “Jesus”) 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]])\n\n### How should “brothers” be translated?\n\nMany 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]])\n\n### How should extended metaphors be translated?\n\nThroughout 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]])\n\n### How should rhetorical questions be translated?\n\nPaul 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]])\n\n### How should euphemisms be translated?\n\nPaul 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]])\n\n### How should “you” and “we” be translated?\n\nThroughout the letter, you should assume that “you,” “your,” and “yours” are plural and refer to the Corinthian believers unless a note specifies that the form of “you” is singular. 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]])\n\n### What are the major issues in the text of the Book of 1 Corinthians?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n* “the mystery of God” ([2:1](../02/01.md)). Some ancient manuscripts have this: “the testimony of God.”\n* “God judges” ([5:13](../05/13.md)). Some ancient manuscripts have this: “God will judge.”\n* “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.”\n* “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.”\n* “put the Lord to the test” ([10:9](../10/09.md)). Some ancient manuscripts have this: “put Christ to the test.”\n* “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—”\n* “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.”\n* “let him be ignorant” ([14:38](../14/38.md)). Some ancient manuscripts have this: “he is considered ignorant.”\n* “let us also bear” ([15:49](../15/49.md)). Some ancient manuscripts have this: “we will also bear.”\n* “Amen” ([16:24](../15/49.md)). Some ancient manuscripts do not have “Amen.”\n 1CO 1 intro ud5y 0 # 1 Corinthians 1 General Notes\n\n## Structure and Formatting\n\n1. Opening (1:1–9)\n * Greetings and Blessing (1:1–3)\n * Praise and Prayer (1:4–9)\n2. Against divisions (1:10–4:15)\n * Divisions, Leaders, and Baptism (1:10–17)\n * Wisdom, Foolishness, and Boasting (1:18–31)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of verse 19, which are from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Disunity\n\nIn 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.\n\n### Wisdom and foolishness\n\nThroughout 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/fool]])\n\n### Power and weakness\n\nThroughout 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]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors about Christ\n\nIn 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.\n\n### Rhetorical questions\n\nPaul 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]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Positive and negative uses of “wisdom”\n\nThroughout 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.\n\n### Using different perspectives\n\nSometimes, 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 can do it in other places as well.\n\n### Information presented out of order\n\nThe 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). 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 your readers would misunderstand this, you can 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 can use it here. Alternate translation: “From Paul. I have been” (See: [[rc://en/ta/man/translate/figs-123person]]) -1CO 1 1 e8j3 translate-names Παῦλος 1 Paul Here and throughout the letter, this is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) +1CO 1 1 e8j3 translate-names Παῦλος 1 Paul Here and throughout the letter, **Paul** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 1 1 qp1n figs-activepassive κλητὸς ἀπόστολος Χριστοῦ Ἰησοῦ 1 Sosthenes our brother If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who is **called** rather than the person doing the “calling.” Alternate translation: “whom Christ Jesus called {to be} an apostle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 1 1 qvn5 figs-possession διὰ θελήματος Θεοῦ 1 Here Paul uses the possessive form to describe **the will** that **God** has. If your readers would misunderstand that this phrase refers to what God wills, you could express the idea with a verbal phrase. Alternate translation: “because God desired this” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 1 1 xfbo figs-explicit καὶ Σωσθένης 1 This phrase means that Sosthenes is with Paul, and Paul writes the letter for both of them. It does not mean that Sosthenes was the scribe who wrote the letter down. It also does not mean that Sosthenes dictated the letter with Paul, since Paul uses the first person singular more than the first person plural in the letter. If there is a way in your language to indicate that Paul writes in behalf of Sosthenes, you can use it here. Alternate translation: “and I write in behalf of Sosthenes” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 1 1 n9zv translate-names Σωσθένης 1 This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) +1CO 1 1 n9zv translate-names Σωσθένης 1 **Sosthenes** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 1 2 r9kg figs-123person τῇ ἐκκλησίᾳ τοῦ Θεοῦ…τῇ οὔσῃ ἐν Κορίνθῳ 1 to the church of God at Corinth In this culture, after giving their own names, letter writers would name those to whom they sent the letter, referring to them in the third person. If that is confusing in your language, you can use the second person here. Or if your language has a particular way of introducing the recipient of a letter, and if it would be helpful to your readers, you can use it here. Alternate translation: “This letter is for you who are members of the church of God at Corinth” (See: [[rc://en/ta/man/translate/figs-123person]]) 1CO 1 2 e75p figs-activepassive ἡγιασμένοις 1 those who have been sanctified in Christ Jesus If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **sanctified** rather than the person doing the “sanctifying.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God having sanctified you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 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]]) @@ -54,13 +54,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what 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]]) 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 your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “my brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 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 your readers would misunderstand the meaning of this phrase, you could use 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]]) -1CO 1 11 fd71 translate-names Χλόης 1 This is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]]) +1CO 1 11 fd71 translate-names Χλόης 1 **Chloe** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 1 11 vbe6 translate-unknown ἔριδες ἐν ὑμῖν εἰσιν 1 there are factions among you Here, **factions** refers to quarrels or strife 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]]) 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 your readers would misunderstand the meaning of this word, 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]]) 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 your readers would misunderstand the meaning of this phrase, you could use a comparable idiom for explaining what has already been said or express the idea non-figuratively. Alternate translation: “what I mean is this” (See: [[rc://en/ta/man/translate/figs-idiom]]) 1CO 1 12 a4lo figs-explicitinfo τοῦτο, ὅτι 1 Having both **this** and **that** in this sentence may be redundant in your language. If your readers would misunderstand this form, you could use a simpler way to introduce what Paul wants to **say**. Alternate translation: “that” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) 1CO 1 12 wf0n figs-hyperbole ἕκαστος ὑμῶν λέγει 1 Here Paul uses **each of them** 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 your readers would misunderstand the form that Paul uses, you could use 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 say are saying things like” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) -1CO 1 12 vpym translate-names Παύλου…Ἀπολλῶ…Κηφᾶ 1 These are the names of three men. Cephas is another name for Peter. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 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]]) 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 your readers would misunderstand this form, you could express this idea 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]]) 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 your readers would misunderstand this use of **Paul**, you could clarify that Paul is naming himself. Alternate translation: “I, Paul, was not crucified for you, was I? Or were you baptized in my name, that of Paul?” (See: [[rc://en/ta/man/translate/figs-123person]]) @@ -73,12 +73,12 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **baptized** rather than whoever does the “baptizing.” If you must state who does the action, you could 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]]) 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 your readers would misunderstand the meaning of this word, you could express this idea 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]]) 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]]) -1CO 1 14 vqq6 translate-names Κρίσπον…Γάϊον 1 Crispus These are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 your readers would misunderstand this connection, you could use a word that indicates result, and you could specify that it is the result of Paul not baptizing many of them. Alternate translation: “The result is that” or “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) 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 could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **baptized** rather than whoever does the “baptizing.” If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “someone baptized you into my name” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 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 your readers would misunderstand the meaning of this word, you could express this idea by using the word “authority” or by a phrase that includes the language of “belonging.” Alternate translation: “under the my authority” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 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 your readers would misunderstand this transition, you could express this idea 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]]) -1CO 1 16 ed59 translate-names Στεφανᾶ 1 the household of Stephanas This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 1CO 1 16 nlzn translate-unknown οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα 1 This statement could be more or less confident about how many people Paul baptized. It could be: (1) relatively confident that Paul has thought of everyone he baptized. Alternate translation: “I think that this is everyone that I baptized” (2) less confident that Paul 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]]) 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 your readers would misunderstand the meaning of this word, you could use a word that expresses uncertainty. Alternate translation: “whether” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) 1CO 1 17 jkfj grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation for why Paul has baptized so few people. If your readers would misunderstand this connection, you could use 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]]) @@ -311,13 +311,13 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 sayings 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 your readers would misunderstand this form, you could use 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]]) 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]]) 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 your readers would misunderstand this form, you could express this idea with a word such as “belong” or “follow.” Alternate translation: “‘I follow Paul’ … ‘I follow Apollos’” (See: [[rc://en/ta/man/translate/figs-possession]]) -1CO 3 4 zsby translate-names Παύλου…Ἀπολλῶ 1 These are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 your readers would misunderstand this question, you could express the idea with 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]]) 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 your readers would misunderstand **men**, 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]]) 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 your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 3 5 typo grammar-connect-words-phrases οὖν 1 Here, **then** introduces a further stage in Paul’s argument. He has argued in [3:3](../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 your readers would misunderstand how **then** functions, you could leave it 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]]) 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 your readers would misunderstand these questions, you could express them as 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]]) -1CO 3 5 i9d0 translate-names Ἀπολλῶς…Παῦλος 1 These are the names of two men. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 your readers would misunderstand this use of **Paul**, you could clarify that **Paul** is naming himself. Alternate translation: “am I, Paul” (See: [[rc://en/ta/man/translate/figs-123person]]) 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]]) 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]]) @@ -326,7 +326,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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” or “per person” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 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. The one who “plants” is the person who begins the farming process, just like Paul first introduced the Corinthians to the gospel. The one who “waters” is the person who continues the farming process by making sure the plants receive what they need to grow, just like **Apollos** continued to proclaim the gospel to the Corinthians. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enabled to the Corinthians to receive the gospel and learn more about God. If your readers would misunderstand the way that Paul uses farming language to describe how the Corinthians received the Gospel, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I invested the money, Apollos managed the portfolio, but God gave the return on investment” or “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]]) 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 them to grow” or “I planted the crop, Apollos watered it, but God caused it to grow” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -1CO 3 6 gyi5 translate-names Ἀπολλῶς 1 Apollos watered This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 your readers would misunderstand **but**, you could use 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]]) 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** is about their importance in the process. It is **God** who is important, because he is the only one who **causes the growth**, just as he stated in [3:6](../03/06.md). If your readers would misunderstand **so then**, you could use 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]]) 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. The **one who plants** is the person who begins the farming process, just like the person who first proclaims the gospel. The **one who waters** is the person who continues the farming process by making sure the plants receive what they need to grow, just like the person who continues to teach the gospel. It is a well-known fact in Paul’s culture that plants grow because God enables them to do so, just like God enables those who believe to receive the gospel and learn more about God. If your readers would misunderstand the way that Paul uses farming language to describe how people proclaim the gospel and how God enables others to receive it, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “neither the one who invests the money nor the one who manages the portfolio is anything, but God {is} the one who gives the return on investment” or “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]]) @@ -417,7 +417,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 3 21 k9i3 figs-explicit ἐν ἀνθρώποις 1 The next verse makes it clear that here Paul specifically has leaders in mind. He wishes to tell the Corinthians that they should not boast about having a specific leader that they follow. If this meaning of **in men** would not be understood in your language, you could include some words that clarify that it refers to following leaders. Alternate translation: “in men that they follow” or “in men whose group they are part of” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 3 21 ogfq figs-gendernotations ἀνθρώποις 1 Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “in people” or “in men or women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 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]]) -1CO 3 22 lrlg translate-names Παῦλος…Ἀπολλῶς…Κηφᾶς 1 These 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. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 your readers would misunderstand this list, 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” 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 your readers would misunderstand **life** and **death**, you could add some words that clarify their meaning. Alternate translation: “or confidence in life or peace in death” (See: [[rc://en/ta/man/translate/figs-explicit]]) 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 your readers would misunderstand the meaning of these phrases, you could add some words that clarify their meaning. 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]]) @@ -459,7 +459,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 4 5 kcya figs-explicit ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ 1 Here Paul might seem to say that every person will receive some **praise** from **God**. However, Paul does not mean this. Instead, he only gives the example of the person who has been faithful to God, not the example of the person who has not been faithful to God. If your readers would misunderstand why Paul uses only one example, you could clarify that this example is only about those who are faithful, or you could include the opposite example about those who have been unfaithful. Alternate translation: “the praise from God will come to each faithful one” or “the praise and blame from God will come to teach one” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 4 6 agfz writing-pronouns ταῦτα 1 Here, **these things** refers back to everything Paul has said about himself and Apollos in [3:4–23](../03/04.md). If your readers would misunderstand what **these things** refers to, you could clarify that it refers to what Paul has said about farming and building. Alternate translation: “what I have said about farming and building” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 4 6 ijn5 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 4 6 xxp2 translate-names Ἀπολλῶν 1 This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) +1CO 4 6 xxp2 translate-names Ἀπολλῶν 1 **Apollos** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) 1CO 4 6 ymxi figs-exclusive ἡμῖν 1 Here, **us** refers to Paul and Apollos only. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]]) 1CO 4 6 ziz9 figs-quotations μάθητε, τό μὴ ὑπὲρ ἃ γέγραπται 1 for your sakes If you your language does not use this form, you could translate this statement as an indirect quote instead of as a direct quote. Alternate translation: “you might learn not to go beyond what is written” (See: [[rc://en/ta/man/translate/figs-quotations]]) 1CO 4 6 o02a figs-explicit τό μὴ ὑπὲρ ἃ γέγραπται, 1 Here Paul quotes a short phrase that is not from the Old Testament but that would have been well-known to the Corinthians. The phrase **what is written** could refer to: (1) the Old Testament scriptures. Paul is telling the Corinthians that they should only act in ways that the Old Testament approves of. Alternate translation: “Not beyond what the scriptures say” (2) general principles of life that everyone knows about. Paul is telling the Corinthians that they should only act in ways that are generally approved and accepted. Alternate translation: “Not beyond proper standards” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -2185,7 +2185,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 could 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]]) 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]]) 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. 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]]) -1CO 15 22 o8r6 translate-names τῷ Ἀδὰμ 1 the firstfruits **Adam** is the name of man, the first man who lived. (See: [[rc://en/ta/man/translate/translate-names]]) +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]]) 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 could use whatever tense is most natural. Alternate translation: “will die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 15 22 xkb3 figs-activepassive πάντες ζῳοποιηθήσονται 1 the firstfruits If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all**, who **will be made alive**, rather than 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]]) 1CO 15 22 qusf figs-explicit πάντες 2 the firstfruits Here, **all** contrasts with the **all** who are **in Adam** earlier the sentence. Paul’s 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]])