From b2cfe82119cb47a55b3ffd82ac86064df5b0d8a3 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 28 Jul 2022 14:00:58 +0000 Subject: [PATCH] Edit 'en_tn_47-1CO.tsv' using 'tc-create-app' --- en_tn_47-1CO.tsv | 52 ++++++++++++++++++++++++------------------------ 1 file changed, 26 insertions(+), 26 deletions(-) diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv index 8d00d5cf8d..a85f729923 100644 --- a/en_tn_47-1CO.tsv +++ b/en_tn_47-1CO.tsv @@ -1921,18 +1921,18 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 your readers would misunderstand **Amen** or why people would say it, you could express the idea by 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]]) 1CO 14 16 i6o5 figs-explicit ἐπὶ τῇ σῇ εὐχαριστίᾳ 1 say “Amen” Here, **your thanksgiving** refers back to what the person said when they were “blessing” **with the spirit**. Paul uses a different word here, but they mean basically the same thing. If your readers would misunderstand **thanksgiving**, you could translate this phrase so that it clearly refers back to **bless with the spirit**. Alternate translation: “at what you said” or “at your blessing” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 16 jxn4 figs-abstractnouns ἐπὶ τῇ σῇ εὐχαριστίᾳ 1 say “Amen” If your language does not use an abstract noun for the idea behind **thanksgiving**, you could express the idea by using a verb such as “thank.” Alternate translation: “at how you thanked God” or “at what you thanked God for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -1CO 14 16 m0x2 figs-gendernotations οὐκ οἶδεν 1 say “Amen” Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 16 m0x2 figs-gendernotations οὐκ οἶδεν 1 say “Amen” Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **he**, you could use a nongendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 17 a7wr figs-yousingular σὺ μὲν…εὐχαριστεῖς 1 you certainly give Here Paul continues to use one of the Corinthians as an example. Because of this, **you** in this verse is singular. If your readers would misunderstand the second-person singular here, you could instead use a second-person plural or explicitly state that **you** functions as an example. Alternate translation: “you, for example, certainly give thanks” (See: [[rc://en/ta/man/translate/figs-yousingular]]) 1CO 14 17 cgls figs-genericnoun ὁ ἕτερος 1 you certainly give Paul is speaking of **other** people in general, not of one particular person. If your readers would misunderstand this form, you could use a form that refers to people in general. Alternate translation: “any other person” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -1CO 14 17 w25k figs-metaphor ὁ ἕτερος οὐκ οἰκοδομεῖται 1 the other person is not built up Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 17 w25k figs-metaphor ὁ ἕτερος οὐκ οἰκοδομεῖται 1 the other person is not built up Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 17 m7cj figs-activepassive ὁ ἕτερος οὐκ οἰκοδομεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who **is not built up** rather than 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]]) 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 can supply them from that clause. Alternate translation: “all of you speak in tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 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 meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 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 your readers would misunderstand and think that **five** is a special number, you could use 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]]) 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]]) 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 that 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]]) -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 your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…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 thus wants the Corinthians not to be like children by avoiding knowing very little in their **thinking**. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it as an analogy or in a non-figurative way. If possible, preserve the metaphor because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +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 your readers would misunderstand **brothers**, you could use a no-gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 20 mh5t figs-metaphor μὴ παιδία γίνεσθε…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 thus wants the Corinthians not to be like children by avoiding knowing very little in their **thinking**. He wants the Corinthians to be like children by doing very little **evil**. If your readers would misunderstand this figure of speech, you could express it 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 know very little, like children, … do very little, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 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]]) 1CO 14 20 y2og τῇ κακίᾳ 1 do not be children in your thinking Alternate translation: “about evil” 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 could express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you could 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]]) @@ -1962,23 +1962,23 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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]]) 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 why Paul repeats himself, you could 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]]) 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 could 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]]) -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 your readers would misunderstand **he**, you could use a non-gendered 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]]) +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 your readers would misunderstand **he**, you could use 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]]) 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” -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 your readers would misunderstand that meaning of **heart**, you could refer to the place where humans think in your culture or express the idea non-figuratively. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. 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]]) -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 your readers would misunderstand **having fallen on {his} face**, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea non-figuratively. Alternate translation: “having bowed down” or “kneeling to show respect” (See: [[rc://en/ta/man/translate/figs-idiom]]) -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 your readers would misunderstand **his** and **he**, you could use non-gendered 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]]) +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 your readers would misunderstand that meaning of **heart**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “the secrets of his mind” or “his secret thoughts” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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]]) +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 your readers would misunderstand **having fallen on {his} face**, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea nonfiguratively. Alternate translation: “having bowed down” or “kneeling to show respect” (See: [[rc://en/ta/man/translate/figs-idiom]]) +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 your readers would misunderstand **his** and **he**, you could use 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]]) 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]]) 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 your readers would misunderstand this question, you could express the idea by 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]]) 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]]) -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 your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 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 your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 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 arrive together” (See: [[rc://en/ta/man/translate/figs-go]]) 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 your readers would misunderstand **each one**, you could use a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “any one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 1CO 14 26 m04v figs-parallelism ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If your readers would misunderstand why Paul repeats **has**, you could use another form that indicates that any person might have any of these things. Alternate translation: “has a psalm, or a teaching, or a revelation, or a tongue, or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]]) 1CO 14 26 qsx0 figs-abstractnouns ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει 1 What is tp be then, brothers? If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you could express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 1CO 14 26 dy8d figs-explicit ἑρμηνίαν 1 What is tp be then, brothers? Here, just as in [12:10](../12/10.md), **interpretation** refers specifically to interpreting **a tongue**. If your readers would misunderstand what the **interpretation** is about, you could state explicitly that it is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 26 xzz2 figs-imperative πάντα πρὸς οἰκοδομὴν γινέσθω 1 interpretation Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “All things must happen for building up” (See: [[rc://en/ta/man/translate/figs-imperative]]) -1CO 14 26 fnba figs-metaphor οἰκοδομὴν 1 interpretation Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. See how you translated this metaphor in [14:12](../14/12.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 14 26 fnba figs-metaphor οἰκοδομὴν 1 interpretation Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this metaphor in [14:12](../14/12.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 14 26 jvgw figs-explicit πρὸς οἰκοδομὴν 1 interpretation Here the Corinthians would have understood Paul to mean that the **building up** applies to other believers. If your readers would not infer this, you could state it explicitly. Alternate translation: “for building up believers” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 27 u8ew grammar-connect-condition-fact εἴτε 1 and each one in turn Paul is speaking as if someone “speaking” **in a tongue** 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 could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “Whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 27 gqdr figs-ellipsis κατὰ 1 and each one in turn Here Paul omits some words that may be required in your language to make a complete thought. English needs these words, so the ULT has supplied them in brackets. If your language also needs these words, you could use these or similar ones. Alternate translation: “{this should be done} by” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) @@ -1990,7 +1990,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 could express the idea with a word that refers to a situation rather than to a possibility. Alternate translation: “whenever” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) 1CO 14 28 bkc6 figs-explicit διερμηνευτής 1 must interpret Here, much like in [14:26–27](../14/26.md), **interpreter** refers specifically to someone who can interpret a tongue. If your readers would misunderstand what the **interpreter** does, you could state explicitly that the person “interprets” the tongue. Alternate translation: “an interpreter for the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 znt9 figs-extrainfo μὴ ᾖ διερμηνευτής 1 must interpret Just as in [14:27](../14/27.md), the **interpreter** could be someone who speaks in tongues or some other person. If possible, you should translate **an interpreter** in such a way that it could refer to one of the people speaking in a tongue or to someone else. Alternate translation: “no one can interpret” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) -1CO 14 28 u0ia figs-gendernotations σιγάτω…ἑαυτῷ…λαλείτω 1 must interpret Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **him** and **himself**, you could use non-gendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 28 u0ia figs-gendernotations σιγάτω…ἑαυτῷ…λαλείτω 1 must interpret Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If your readers would misunderstand **him** and **himself**, you could use 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]]) 1CO 14 28 c2wj figs-imperative σιγάτω…λαλείτω 1 must interpret Here Paul uses two third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “should” or “must.” Alternate translation: “he needs to be silent … he needs to speak” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 28 nzye figs-explicit σιγάτω…λαλείτω 1 must interpret Here, **let him be silent** and **let him speak** refer specifically to speaking in “tongues.” They do not refer in general to any speaking **in church**. If your readers would not infer this information, you could state it more explicitly. Alternate translation: “let him not speak the tongue … let him speak the tongue” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 28 pqky figs-metaphor ἐν ἐκκλησίᾳ 1 must interpret Here, just as in [14:19](../14/19.md), **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meet to worship God. If your readers would misunderstand **in the church**, you could clarify that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -2011,7 +2011,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 your readers would misunderstand **one by one**, you could use 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]]) 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 could 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]]) 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 could express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the **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]]) -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 non-physical 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]]) +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]]) 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” 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 your readers would misunderstand **For**, you could use a word or phrase that introduces a reason or basis for a statement. Alternate translation: “You can know this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) 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]]) @@ -2040,7 +2040,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message of God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 14 36 hdu2 figs-possession ὁ λόγος τοῦ Θεοῦ 1 the word of God Here Paul uses the possessive to describe a **word** that is: (1) from **God**. Alternate translation: “the word from God” (2) about **God**. Alternate translation: “the word about God” (See: [[rc://en/ta/man/translate/figs-possession]]) 1CO 14 37 lrzp grammar-connect-condition-fact εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός 1 he should acknowledge Here Paul speaks as **If** some of the Corinthians might that they are “prophets” or **spiritual**, but he knows that some of them do think in this way. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you could use a form that does do this. Alternate translation: “Whoever thinks himself to be a prophet or spiritual” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) -1CO 14 37 h265 figs-gendernotations δοκεῖ…ἐπιγινωσκέτω 1 he should acknowledge Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **himself** and **him**, you could use non-gendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 37 h265 figs-gendernotations δοκεῖ…ἐπιγινωσκέτω 1 he should acknowledge Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If your readers would misunderstand **himself** and **him**, you could use 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]]) 1CO 14 37 ab6u figs-imperative ἐπιγινωσκέτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word or phrase such as “should” or “needs to.” Alternate translation: “he needs to acknowledge” or “he should acknowledge” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 37 b81a figs-pastforfuture γράφω 1 he should acknowledge Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) 1CO 14 37 z0hu figs-possession Κυρίου…ἐντολή 1 he should acknowledge Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **the Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **the Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -2050,35 +2050,35 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 1CO 14 38 b8fk figs-explicit ἀγνοεῖ 1 he should acknowledge Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a “command of the Lord.” If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) 1CO 14 38 fde9 figs-imperative ἀγνοείτω 1 he should acknowledge Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “he must be ignorant” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 38 nxo7 figs-explicit ἀγνοείτω 1 he should acknowledge Here Paul does not state who is letting **him be ignorant**. He could mean: (1) that the Corinthians should **let him be ignorant**. Alternate translation: “you should let him be ignorant” (2) that God lets **him be ignorant**. Alternate translation: “God will let him be ignorant” or “God will consider him ignorant” (See: [[rc://en/ta/man/translate/figs-explicit]]) -1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a non-gendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 38 u9qi figs-gendernotations ἀγνοείτω 1 he should acknowledge Although **him** is masculine, Paul is using it to refer to anyone, whether man or woman. If your readers would misunderstand **him**, you could use a nongendered word or refer to both genders. Alternate translation: “let him or her be ignorant” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 38 cwbs translate-textvariants ἀγνοείτω 1 he should acknowledge In Paul’s language, **let him be ignorant** and “he is considered ignorant” look and sound very similar. While some early and important manuscripts have “he is considered ignorant” here, many early and important manuscripts have **let him be ignorant**. Unless there is a good reason to translate “he is considered ignorant,” it is best to follow the ULT here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) 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]]) -1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +1CO 14 39 oe0c figs-gendernotations ἀδελφοί 1 do not forbid anyone from speaking in tongues Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) 1CO 14 39 jvr7 τὸ λαλεῖν…γλώσσαις 1 do not forbid anyone from speaking in tongues Alternate translation: “speaking in tongues” 1CO 14 40 d7ia figs-activepassive πάντα…γινέσθω 1 But let all things be done properly and in order If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Paul uses the passive form to avoid stating who is “doing” **all things**, which makes the imperative more general. If you must state who does the action, Paul implies that “you” do the action. Alternate translation: “you should do all things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 14 40 mrnf figs-imperative πάντα…γινέσθω 1 But let all things be done properly and in order Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “all things must be done” (See: [[rc://en/ta/man/translate/figs-imperative]]) 1CO 14 40 y5wb translate-unknown εὐσχημόνως 1 But let all things be done properly and in order Here, **properly** refers to behavior that is appropriate for the situation. See how you translated the similar word “appropriate” in [7:35](../07/35.md). If your readers would misunderstand **properly**, you could use a word or phrase that refers to appropriate or decent behavior. Alternate translation: “correctly” or “decently” (See: [[rc://en/ta/man/translate/translate-unknown]]) 1CO 14 40 yh07 translate-unknown κατὰ τάξιν 1 But let all things be done properly and in order Here, **in order** refers to how things, people, and actions are in proper place and sequence. If your readers would misunderstand **in order**, you could use a word or phrase that indicates such proper and organized things, people, and actions. Alternate translation: “in an organized way” or “in a correctly arranged way” (See: [[rc://en/ta/man/translate/translate-unknown]]) -1CO 15 intro abci 0 # 1 Corinthians 15 General Notes

## Structure and Formatting

9. On the Resurrection of the Dead (15:1–58)
* The Gospel and Resurrection (15:1–11)
* Proof of Christ’s Resurrection (15:12–34)
* The Resurrection Body (15:35–58)

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)).

## Special Concepts in this Chapter

### Denying the resurrection

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.

### The resurrection of the body

Throughout this chapter, Paul emphasizes that the resurrection of Christ and believers is in the body. He clarifies that this is a glorious, transformed body, but it is still a body. Make sure that you express Paul’s references to “resurrection” or “being raised” in such a way that they imply that bodies are given life again. Paul does not clarify in this chapter what happens to non-believers, since he focuses on believers. At the same time, he uses very general language to refer to “the resurrection of the dead.” If possible, preserve this general language without making any explicit claims about what happens to non-believers after they die. (See: [[rc://en/tw/dict/bible/kt/resurrection]] and [[rc://en/tw/dict/bible/other/raise]])

### Adam and Christ

In [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])

### “Natural” and “spiritual” bodies

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]])

## Important Figures of Speech in this Chapter

### Falling asleep

In [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])

### Parallelisms

In this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])

### Rhetorical questions

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]])

### Hypothetical arguments

In [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things that the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])

### Farming analogy

In [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture.

## Other Possible Translation Difficulties in this Chapter

### Son subordinated to Father?

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]])

### “Body” in the singular

In [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter.

### Common sayings

In [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) +1CO 15 intro abci 0 # 1 Corinthians 15 General Notes\n\n## Structure and Formatting\n\n9. On the Resurrection of the Dead (15:1–58)\n * The Gospel and Resurrection (15:1–11)\n * Proof of Christ’s Resurrection (15:12–34)\n * The Resurrection Body (15:35–58)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the quotations from the Old Testament in [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)).\n\n## Special Concepts in this Chapter\n\n### Denying the resurrection\n\nIn [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. \n\n### The resurrection of the body\n\nThroughout 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]])\n\n### Adam and Christ\n\nIn [15:45–49](../15/45.md), Paul uses the “first man” Adam (the first human that God created) and the “last man” Jesus (the first human to rise from the dead) to speak about the current body and the resurrection body. Paul’s point is that everyone who is alive now on earth has a body like Adam’s, while those who rise from the dead will have a body like Jesus’. In this way, Jesus is a “Second Adam” because he is the first human to have the new kind of body. Make sure that your readers know who “Adam” is and that these verses compare and contrast Adam and Jesus. (See: [[rc://en/tw/dict/bible/names/adam]])\n\n### “Natural” and “spiritual” bodies\n\nIn [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]])\n\n## Important Figures of Speech in this Chapter\n\n### Falling asleep\n\nIn [15:6](../15/06.md), [18](../15/18.md), [20–21](../15/20.md), Paul refers to people “falling asleep.” In his culture, this was a polite way to refer to dying. It is also possible that Paul uses this euphemism because people who “fall asleep” eventually “wake up,” just like those who die will eventually resurrect. However, “falling asleep” is a common euphemism for dying, so Paul may not mean anything more than that. If your readers would misunderstand “falling asleep,” you could use a comparable euphemism or express the idea plainly. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-euphemism]])\n\n### Parallelisms\n\nIn this chapter, and particularly in [15:39–44](../15/39.md), [53–55](../15/53.md), Paul uses parallel structures to make his point powerfully. Often, these parallel structures repeat every word except for one or two. The words that are different either add further ideas or make distinctions between ideas. If repetition is powerful in your language, preserve these parallelisms. If your readers would misunderstand this kind of repetition, you could omit some words. In some cases, multiple parallel clauses can be expressed as one clause. In other cases, multiple parallel clauses can be expressed in shortened form using lists. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [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]])\n\n### Hypothetical arguments\n\nIn [15:13–19](../15/13.md), Paul shows the Corinthians what would be true if the dead were not raised. He does not believe that this is true, but he assumes that it is true for the sake of his argument. These verses thus build from the hypothesis that the dead are not raised and go on to show that many other things that the Corinthians believe and do are worthless if the hypothesis is true. Use a form in your language that shows that Paul does not believe that the dead are not raised but that he uses this claim as the basis for a hypothetical argument. See the notes on these verses for translation options. (See: [[rc://en/ta/man/translate/figs-hypo]])\n\n### Farming analogy\n\nIn [15:36–38](../15/36.md), Paul uses a farming analogy. Just as a seed is sown (buried) in the ground and then transforms into a plant that looks very different than the seed, so also the human body is buried in the ground and then is transformed into a new body that is different than the one we have now. Paul returns to the language of “sowing” in [15:42–44](../15/42–44.md) but applies it directly to bodies. If possible, preserve the farming language throughout these sections, and use words and phrases that match farming techniques in your culture. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Son subordinated to Father?\n\nIn [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]])\n\n### “Body” in the singular\n\nIn [15:35–54](../15/35.md), Paul speaks about a “spiritual body” and a “natural body.” While he varies the descriptors he uses and sometimes uses adjectives alone without the word “body,” he always refers to each of these bodies in the singular. He does this because his language uses the singular form to speak about a category. Thus, when Paul speaks about a “spiritual body,” he is referring to the category to which spiritual bodies belong. If your language does not use the singular form to refer to a category, or if your readers would find the singular form confusing, you could use a plural form or another form that your language uses to refer to a category. The UST models several different options throughout the chapter. \n\n### Common sayings\n\nIn [15:32–33](../15/32–33.md), Paul quotes two sayings that the Corinthians would have recognized. While the saying in [15:32](../15/32.md) can also be found in [Isaiah 22:13](../../isa/22/13.md), Paul does not seem to have Isaiah in mind. Rather, he assumes the Corinthians would know both of the sentences he quotes as common sayings. Use a form in your language that introduces common sayings. (See: [[rc://en/ta/man/translate/writing-quotations]]) 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 your readers would misunderstand **Now**, you could use a word or phrase that introduces a new topic. Alternate translation: “Moving on,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) 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” -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 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 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “which also you trust completely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +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 your readers would misunderstand **brothers**, you could use a nongendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “which also you trust completely” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 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]]) 1CO 15 2 xh29 figs-activepassive δι’ οὗ καὶ σῴζεσθε 1 you are being saved If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul could imply that: (1) God does it by means of the “gospel.” Alternate translation: “through which God is also saving you” (2) the gospel does it. Alternate translation: “which also is saving you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 2 s83s σῴζεσθε 1 you are being saved Here Paul uses the present tense to speak about the Corinthians’ salvation. Paul could use this tense because: (1) he wants the Corinthians to realize that they are only finally **saved** when Jesus comes back, and right now they are in the process of **being saved**. Alternate translation: “you are currently being saved” or “you will be saved” (2) he is using the present tense to speak about something that is generally true. He does not have a specific time in mind for when the Corinthians are **saved**. Alternate translation: “you are saved” 1CO 15 2 nx1q grammar-connect-condition-hypothetical εἰ 1 you are being saved Here Paul uses the conditional form to show that holding **firmly to the word** leads to **being saved**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “as long as” or “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) -1CO 15 2 d8or figs-metaphor τίνι λόγῳ…κατέχετε 1 you are being saved Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 2 d8or figs-metaphor τίνι λόγῳ…κατέχετε 1 you are being saved Here Paul speaks as if **the word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 1CO 15 2 le2k figs-metonymy τίνι λόγῳ 1 the word I preached to you Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 1CO 15 2 opvd grammar-connect-logic-contrast ἐκτὸς εἰ μὴ 1 the word I preached to you Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If your readers would misunderstand this contrast, you could express the contrast more explicitly. If you use the following alternate translation, you may need to add 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]]) -1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he told 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +1CO 15 3 cqxn figs-metaphor παρέδωκα…ὑμῖν ἐν πρώτοις 1 as of first importance Here Paul speaks as if the gospel that he told 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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]]) 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” 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]]) 1CO 15 3 f5yp ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν 1 for our sins Alternate translation: “in order to deal with our sins” 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 your readers would misunderstand how Paul introduces the quotation, you could use 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]]) -1CO 15 4 wa7m figs-activepassive ἐτάφη 1 he was buried 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 to avoid saying who **buried** him, so if you must state who did the action, you could use a generic or non-specific subject. Alternate translation: “they buried him” or “someone buried him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +1CO 15 4 wa7m figs-activepassive ἐτάφη 1 he was buried 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 to avoid saying who **buried** him, so if you must state who did the action, you could use a generic or nonspecific subject. Alternate translation: “they buried him” or “someone buried him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 1CO 15 4 n7c7 figs-activepassive ἐγήγερται 1 he was raised 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 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]]) -1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) +1CO 15 4 d6ew figs-idiom ἐγήγερται 1 was raised Here, **raised** refers to someone who had died coming back to life. If your language does not use **raised** to describe coming back to life, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) 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]]) 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]]) 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 your readers would misunderstand how Paul introduces the quotation, you could use 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]]) @@ -2087,10 +2087,10 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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]]) 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. 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 your readers would misunderstand this, you could use a word or phrase that refers to “the rest of” or “the remaining members of” the **Twelve**. Alternate translation: “the remaining members of the Twelve” (See: [[rc://en/ta/man/translate/figs-explicit]]) 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 could 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]]) -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 your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “by more than 500 brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) +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 your readers would misunderstand **brothers**, you could use 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]]) 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 your readers would misunderstand **at once**, you could use 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]]) 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]]) -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 your readers would misunderstand **remain until now**, you could use a comparable idiom or express the idea non-figuratively. Alternate translation: “continue to live until now” (See: [[rc://en/ta/man/translate/figs-idiom]]) +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 your readers would misunderstand **remain until now**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “continue to live until now” (See: [[rc://en/ta/man/translate/figs-idiom]]) 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 your readers would misunderstand **fallen asleep**, you could use 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]]) 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 could 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: “James and then all the apostles saw him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) 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]]) @@ -2110,7 +2110,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo 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 your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “all of the apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 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 can supply them from that clause. Alternate translation: “yet it was not I that labored, but the grace of God with me labored” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) 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]]) -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 non-figuratively. Alternate translation: “God in grace with me” (See: [[rc://en/ta/man/translate/figs-metonymy]]) +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 nonfiguratively. Alternate translation: “God in grace with me” (See: [[rc://en/ta/man/translate/figs-metonymy]]) 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]]) 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 your readers would misunderstand this reference, you could refer explicitly to “apostles” here. Alternate translation: “other apostles” (See: [[rc://en/ta/man/translate/writing-pronouns]]) 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]])