diff --git a/en_tn_07-JDG.tsv b/en_tn_07-JDG.tsv
index f3cd12acc5..be2b881f94 100644
--- a/en_tn_07-JDG.tsv
+++ b/en_tn_07-JDG.tsv
@@ -941,7 +941,7 @@ JDG	14	1	u7xb	figs-euphemism		0	one of the daughters of the Philistines	The word
 JDG	14	2	b9h1	figs-idiom		0	Now get her for me to be my wife	This is an idiom. Samson was demanding his parents to speak to the Philistine woman’s parents about marriage. Alternate translation: “Now arrange for her to become my wife” or “Make the arrangements for me to marry her” (See: [[rc://en/ta/man/translate/figs-idiom]])
 JDG	14	3	lcb9	figs-rquestion		0	Is there not a woman among the daughters of your relatives, or among all our people?	They ask this question to suggest that they could find Samson a wife among their own people. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Surely there are women among your people whom you could marry.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JDG	14	3	x278	figs-euphemism		0	the daughters of your relatives	The word “daughter” is a polite way to refer to a young, unmarried woman. Alternate translation: “one of the unmarried women among your relatives” (See: [[rc://en/ta/man/translate/figs-euphemism]])
-JDG	14	3	wj22	figs-rquestion		0	Are you going to take a wife from the uncircumcised Philistines?	This question is asked to rebuke Samson. If it would be helpful in your language, you could express the idea behind this questionas a statement. you could make explicit the reason his parents do not want him to marry a Philistine. Alternate translation: “You really should not marry a Philistine woman because the Philistine people do not worship Yahweh.” (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-explicit]])
+JDG	14	3	wj22	figs-rquestion		0	Are you going to take a wife from the uncircumcised Philistines?	This question is asked to rebuke Samson. If it would be helpful in your language, you could express the idea behind this question as a statement. you could make explicit the reason his parents do not want him to marry a Philistine. Alternate translation: “You really should not marry a Philistine woman because the Philistine people do not worship Yahweh.” (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-explicit]])
 JDG	14	3	srv6	figs-idiom		0	Get her for me	This is an idiom. Samson was demanding his parents to speak to the Philistine woman’s parents about marriage. Alternate translation: “Now arrange for her to be my wife” (See: [[rc://en/ta/man/translate/figs-idiom]])
 JDG	14	3	r62c	figs-explicit		0	she pleases me	This means that Samson thinks she is beautiful. “I am pleased by how beautiful she is” or “she is beautiful” (See: [[rc://en/ta/man/translate/figs-explicit]])
 JDG	14	4	ubq9			0	this matter	This refers to Samson’s request to marry the Philistine woman.
diff --git a/en_tn_09-1SA.tsv b/en_tn_09-1SA.tsv
index 6db0d97f33..3a57c7f4b3 100644
--- a/en_tn_09-1SA.tsv
+++ b/en_tn_09-1SA.tsv
@@ -373,7 +373,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1SA	9	17	g1vw			0	Yahweh told him	Alternate translation: “Yahweh told Samuel”
 1SA	9	18	pwf2			0	the seer	Alternate translation: “the prophet of Yahweh”
 1SA	9	20	fdy4	figs-rquestion		0	Then on whom are all the desires of Israel set? Is it not on you and all your father’s house?	These questions are an expression of deep conviction that Saul is the one whom Yahweh wants to be the king that the Israelites are looking for. The questions can be translated as statements. Alternate translation: “You should know that it is on you that all the desires of Israel are set. They are set on you and your father’s family.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1SA	9	21	z2ng	figs-rquestion		0	Am not I a Benjamite … of Israel? Is not my clan … Benjamin? Why then have you spoken to me in this manner?	Saul is expressing surprise because Benjamin was the smallest tribe in Israel, and other Israelites considered the tribe unimportant. Also, Benjamites considered the clan of which Saul was a member as unimportant. If it would be helpful in your language, you could express the idea behind these questionsas statements. Alternate translation: “I am from the tribe of Benjamin, the least important of all tribes. And my clan is the least important clan in our tribe. I do not understand why you are saying that the Israelite people want me and my family to do something important.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1SA	9	21	z2ng	figs-rquestion		0	Am not I a Benjamite … of Israel? Is not my clan … Benjamin? Why then have you spoken to me in this manner?	Saul is expressing surprise because Benjamin was the smallest tribe in Israel, and other Israelites considered the tribe unimportant. Also, Benjamites considered the clan of which Saul was a member as unimportant. If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “I am from the tribe of Benjamin, the least important of all tribes. And my clan is the least important clan in our tribe. I do not understand why you are saying that the Israelite people want me and my family to do something important.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1SA	9	22	wn3v			0	the hall	The writer assumes that the reader knows that near the place where they would offer sacrifices there was a large building in which people would eat together.
 1SA	9	22	rw25			0	head place	This is the seat of honor.
 1SA	9	22	tpy7	translate-numbers		0	thirty people	“30 people” (See: [[rc://en/ta/man/translate/translate-numbers]])
diff --git a/en_tn_18-JOB.tsv b/en_tn_18-JOB.tsv
index 73cedfc30b..e0ab6d5ccb 100644
--- a/en_tn_18-JOB.tsv
+++ b/en_tn_18-JOB.tsv
@@ -406,7 +406,7 @@ JOB	8	1	emj8	figs-rquestion		0	General Information:	Verses 2 and 3 each consist
 JOB	8	1	xwz1			0	Connecting Statement:	In this chapter, Bildad begins to speak about Job’s complaints.
 JOB	8	1	y8y8	translate-names		0	Then Bildad the Shuhite answered	“Bildad” is the name of a man who is a member of the tribe of Shuah. (See: [[rc://en/ta/man/translate/translate-names]])
 JOB	8	2	gg55	figs-metaphor		0	How long will the words of your mouth be a mighty wind?	Bildad speaks of Job’s words as if they are as empty and insubstantial as the wind. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “The words of your mouth are as insignificant as a mighty wind.” (See: [[rc://en/ta/man/translate/figs-metaphor]] and [[rc://en/ta/man/translate/figs-rquestion]])
-JOB	8	3	x959	figs-rquestion		0	Does God pervert justice? Does the Almighty pervert righteousness?	Here “God” and “the Almighty” both refer to Yahweh. If it would be helpful in your language, you could express the idea behind these questionsas statements. Alternate translation: “God does not pervert justice; the Almighty does not pervert righteousness.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+JOB	8	3	x959	figs-rquestion		0	Does God pervert justice? Does the Almighty pervert righteousness?	Here “God” and “the Almighty” both refer to Yahweh. If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “God does not pervert justice; the Almighty does not pervert righteousness.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	8	3	p2fp			0	pervert justice?…pervert righteousness?	Alternate translation: “approve of and do what is not just?…approve of and do what is not righteous?”
 JOB	8	4	icy5	figs-metonymy		0	for he gave them into the hand of their sins	Here “hand” represents the power or results of sin. Bildad implies that God killed Job’s children because of their sin. Alternate translation: “for God caused the consequences of your children’s sins to kill them” (See: [[rc://en/ta/man/translate/figs-metonymy]] and [[rc://en/ta/man/translate/figs-explicit]])
 JOB	8	5	lpy9	figs-hypo		0	But suppose you diligently sought God and presented your request to the Almighty	Bildad is saying what would have happened if Job had correctly spoken to God, but Bildad does not believe that Job really did this. (See: [[rc://en/ta/man/translate/figs-hypo]])
@@ -2092,7 +2092,7 @@ JOB	38	5	nt85	figs-rquestion		0	Who stretched the measuring line over it?	If it
 JOB	38	5	wjp1			0	measuring line	a rope or cord that people use to make something the right size and shape
 JOB	38	6	i7br	figs-rquestion		0	General Information:	The word “its” refers to the earth. Yahweh uses more questions to emphasize that Job could never understand how great God is. (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	38	6	a776			0	Connecting Statement:	Yahweh continues to challenge Job.
-JOB	38	6	i5wb	figs-rquestion		0	On what were its foundations laid?	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If it would be helpful in your language, you could express the idea behind this questionas a statement. Alternate translation: “On what did I set its foundations?” or “Tell me on what its foundations were laid.” (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-activepassive]])
+JOB	38	6	i5wb	figs-rquestion		0	On what were its foundations laid?	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If it would be helpful in your language, you could express the idea behind this question as a statement. Alternate translation: “On what did I set its foundations?” or “Tell me on what its foundations were laid.” (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-activepassive]])
 JOB	38	6	p5tv	figs-rquestion		0	Who laid its cornerstone	If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me who laid its cornerstone” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	38	7	r55l	figs-rquestion		0		Job finishes the rhetorical question that begins with the words “Who laid its cornerstone” in verse 6. (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	38	7	g3kf	figs-rquestion		0	when the morning stars … the sons of God shouted for joy?	Job finishes the rhetorical question that begins with the words “Who laid its cornerstone” in verse 6. If it would be helpful in your language, you could express this question as a statement. “Tell me who laid its cornerstone when the morning stars … the sons of God shouted for joy.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
@@ -2209,7 +2209,7 @@ JOB	38	35	na4p	figs-rquestion		0	Can you send out … you, ‘Here we are’?	Th
 JOB	38	35	z4cb	figs-personification		0	Here we are	The lightning bolts are spoken of as servants saying they are ready to follow commands. (See: [[rc://en/ta/man/translate/figs-personification]])
 JOB	38	36	a9d6	figs-rquestion		0	General Information:	Yahweh uses three questions to emphasize to Job that he rules the clouds and rain and Job does not. (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	38	36	sx1r			0	Connecting Statement:	Yahweh continues to challenge Job.
-JOB	38	36	h7ay	figs-rquestion		0	Who has put wisdom in the clouds or has given understanding to the mists?	If it would be helpful in your language, you could express the idea behind these questionsas statements. Alternate translation: “I am the one who has put wisdom in the clouds and given understanding to the mists.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+JOB	38	36	h7ay	figs-rquestion		0	Who has put wisdom in the clouds or has given understanding to the mists?	If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “I am the one who has put wisdom in the clouds and given understanding to the mists.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	38	36	sfx3			0	has put wisdom in the clouds	Alternate translation: “has given wisdom to the clouds”
 JOB	38	37	pv86	figs-rquestion		0		A rhetorical question begins here. (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JOB	38	37	qju4	figs-rquestion		0	Who can pour out the water skins of the sky	If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I am the one who can pour out the water skins of the sky.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
diff --git a/en_tn_23-ISA.tsv b/en_tn_23-ISA.tsv
index 326a0cd739..cb237d4784 100644
--- a/en_tn_23-ISA.tsv
+++ b/en_tn_23-ISA.tsv
@@ -2455,7 +2455,7 @@ ISA	44	15	pw7t	figs-parallelism		0	he makes an idol and bows down to it	This par
 ISA	44	18	pm8e	figs-metaphor		0	for their eyes are blind and cannot see	Yahweh speaks of those who cannot understand the foolishness of worshiping idols as if they were blind. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 ISA	44	18	w7kp	figs-synecdoche		0	for their eyes are blind	Here “their eyes” represents the whole person. Alternate translation: “for they are blind” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 ISA	44	18	eri6	figs-synecdoche		0	their hearts cannot perceive	Here the people are represented by their “hearts.” Alternate translation: “they cannot understand” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
-ISA	44	19	zz51	figs-rquestion		0	Now should I make … something disgusting to worship? Should I bow down to a block of wood?	Yahweh says that these people should be asking themselves these rhetorical questions. The questions anticipate negative answers and emphasize how foolish it would be for a person to do these things. If it would be helpful in your language, you could express the idea behind these questionsas statements. Alternate translation: “I should not now make … something disgusting to worship. I should not bow down to a block of wood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+ISA	44	19	zz51	figs-rquestion		0	Now should I make … something disgusting to worship? Should I bow down to a block of wood?	Yahweh says that these people should be asking themselves these rhetorical questions. The questions anticipate negative answers and emphasize how foolish it would be for a person to do these things. If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “I should not now make … something disgusting to worship. I should not bow down to a block of wood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 ISA	44	20	w2em	figs-metaphor		0	It is as if he were eating ashes	Yahweh speaks of a person worshiping an idol as if that person were eating the burned ashes of the wood from which he made the idol. Just as eating ashes does not benefit a person, neither does worshiping an idol. (See: [[rc://en/ta/man/translate/figs-metaphor]])
 ISA	44	20	lnq9	figs-metonymy		0	his deceived heart misleads him	The heart represents the inner person. Alternate translation: “he misleads himself because he is deceived” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 ISA	44	20	e7xc			0	He cannot rescue himself	Alternate translation: “The person who worships idols cannot save himself”
diff --git a/en_tn_24-JER.tsv b/en_tn_24-JER.tsv
index f93f6bb339..ce83b1082b 100644
--- a/en_tn_24-JER.tsv
+++ b/en_tn_24-JER.tsv
@@ -2065,7 +2065,7 @@ JER	31	18	s9qf	figs-simile		0	I have been punished like an untrained calf	When p
 JER	31	18	pay9			0	punished	Another possible meaning is “disciplined.”
 JER	31	19	ip4s	figs-idiom		0	I slapped my thigh	in grief. If people use a different phrase or action in your language to show that they are very sad, you may want to use it here. Alternate translation: “I rubbed my brow” (See: [[rc://en/ta/man/translate/figs-idiom]] and [[rc://en/ta/man/translate/translate-symaction]])
 JER	31	19	p5xj	figs-doublet		0	I was ashamed and humiliated	The words “ashamed” and “humiliated” mean basically the same thing and intensify the idea of shame. Alternate translation: “I was completely ashamed” (See: [[rc://en/ta/man/translate/figs-doublet]])
-JER	31	20	lm82	figs-rquestion		0	Is not Ephraim my precious child? Is he not my dear, delightful son?	Yahweh is speaking tenderly, trying to comfort the people. If it would be helpful in your language, you could express the idea behind these questionsas statements. Alternate translation: “Ephraim is my precious child. He is my dear, delightful son. (See: [[rc://en/ta/man/translate/figs-rquestion]])
+JER	31	20	lm82	figs-rquestion		0	Is not Ephraim my precious child? Is he not my dear, delightful son?	Yahweh is speaking tenderly, trying to comfort the people. If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “Ephraim is my precious child. He is my dear, delightful son. (See: [[rc://en/ta/man/translate/figs-rquestion]])
 JER	31	20	y1a8	figs-123person		0	this is Yahweh’s declaration	Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in [Jeremiah 1:8](../01/08.md). Alternate translation: “this is what Yahweh has declared” or “this is what I, Yahweh, have declared” (See: [[rc://en/ta/man/translate/figs-123person]])
 JER	31	21	t8m8	figs-pronouns		0	Place road signs for yourself … Set up guideposts for yourself … Set your mind … you should take … Come back	These commands and instances of “yourself” and “your” and “you” are addressed to “virgin Israel” and so are singular. (See: [[rc://en/ta/man/translate/figs-pronouns]])
 JER	31	21	kbs3	figs-metaphor		0	Come back, virgin Israel!	God is referring to a changed Israel. (See: [[rc://en/ta/man/translate/figs-metaphor]])
diff --git a/en_tn_32-JON.tsv b/en_tn_32-JON.tsv
index 6c2d8d610a..9a804cb7e9 100644
--- a/en_tn_32-JON.tsv
+++ b/en_tn_32-JON.tsv
@@ -1,5 +1,5 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-JON	front	intro	hk4p			0		# Introduction to Jonah<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of Jonah<br><br>1. Jonah tries to run away from Yahweh. (1:1-2:10)<br>*   Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)<br>*    Jonah and the Gentile sailors. (1:4–16)<br>*    Yahweh provides a large fish to swallow Jonah, and he prays and is rescued. (1:17–2:10)<br>2. Jonah in Nineveh (3:1-4:11)<br>*    Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)<br>*    Nineveh repents. (3:5-9)<br>*    Yahweh decides not to destroy Nineveh. (3:10)<br>*    Jonah is very angry with Yahweh. (4:1–3)<br>*    Yahweh teaches Jonah about grace and mercy. (4:4–11)<br><br>### What is the Book of Jonah about?<br><br>Jonah, son of Amittai, was a prophet from Gath Hepher (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://en/tw/dict/bible/kt/mercy]], [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/tw/dict/bible/kt/repent]])<br><br>Yahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do. But Yahweh stopped him by sending a storm and a large fish to swallow him.<br><br>Jonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.<br><br>### How should the title of this book be translated?<br><br>This book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>### Who wrote the Book of Jonah?<br><br>Jonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.<br><br>Jonah lived in the northern kingdom of Israel. He prophesied sometime between 800 and 750 B.C., during the reign of King Jeroboam II.<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the nation of Assyria?<br><br>During the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.<br><br>Assyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things they did.<br><br>### Did Assyria convert to Judaism?<br><br>Some scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think they continued to worship other false gods. (See: [[rc://en/tw/dict/bible/kt/falsegod]])
+JON	front	intro	hk4p			0		# Introduction to Jonah<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of Jonah<br><br>1. Jonah tries to run away from Yahweh. (1:1-2:10)<br>* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)<br>* Jonah and the Gentile sailors. (1:4–16)<br>* Yahweh provides a large fish to swallow Jonah, and he prays and is rescued. (1:17–2:10)<br>2. Jonah in Nineveh (3:1-4:11)<br>* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)<br>* Nineveh repents. (3:5-9)<br>* Yahweh decides not to destroy Nineveh. (3:10)<br>* Jonah is very angry with Yahweh. (4:1–3)<br>* Yahweh teaches Jonah about grace and mercy. (4:4–11)<br><br>### What is the Book of Jonah about?<br><br>Jonah, son of Amittai, was a prophet from Gath Hepher (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://en/tw/dict/bible/kt/mercy]], [[rc://en/tw/dict/bible/kt/grace]] and [[rc://en/tw/dict/bible/kt/repent]])<br><br>Yahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do. But Yahweh stopped him by sending a storm and a large fish to swallow him.<br><br>Jonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.<br><br>### How should the title of this book be translated?<br><br>This book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>### Who wrote the Book of Jonah?<br><br>Jonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.<br><br>Jonah lived in the northern kingdom of Israel. He prophesied sometime between 800 and 750 B.C., during the reign of King Jeroboam II.<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the nation of Assyria?<br><br>During the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.<br><br>Assyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things they did.<br><br>### Did Assyria convert to Judaism?<br><br>Some scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think they continued to worship other false gods. (See: [[rc://en/tw/dict/bible/kt/falsegod]])
 JON	1	intro	xvp2			0		# Jonah 1 General Notes<br><br>## Structure and formatting<br><br>The narrative of this chapter starts abruptly. This could cause difficulty for the translator. The translator should not attempt to smooth this introduction unless absolutely necessary.<br><br>## Special concepts in this chapter<br><br>### Miracle<br><br>In verse [Jonah 17](./17.md), there is the mention of “a great fish.” It may be difficult to imagine a sea creature big enough to swallow a man whole; he then survives for three days and nights inside. Translators should not try to explain miraculous events in an attempt to make it easier to understand. (See: [[rc://en/tw/dict/bible/kt/miracle]])<br><br>## Important figures of speech in this chapter<br><br>### Situational irony<br><br>There is an ironic situation in this chapter. This means that people do or say things that are the opposite of what one would expect them to do. Jonah is a prophet of God and should endeavor to do God’s will. Instead, he runs away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to an almost certain death by throwing him overboard. (See: [[rc://en/ta/man/translate/figs-irony]], [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/willofgod]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Sea<br><br>People in the ancient Near East also saw the sea as chaotic and did not trust it. Some of the gods they worshiped were gods of the sea. Jonah’s people, the Hebrews, feared the sea greatly. However, Jonah’s fear of Yahweh was not enough to keep him from sailing on a ship to get away from Yahweh. His actions are contrasted to the actions of the Gentiles. (See: [[rc://en/ta/man/translate/figs-irony]] and [[rc://en/tw/dict/bible/kt/fear]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Implicit information<br><br>Even though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there. (See: [[rc://en/ta/man/translate/figs-explicit]])
 JON	1	1	jdr1	writing-newevent	וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה	1	Now the word of Yahweh came	This phrase introduces the first half of the story of Jonah. The same phrase introduces the second half of the story (3:1). This is a common way of beginning a historical story about a prophet. (See: [[rc://en/ta/man/translate/writing-newevent]])
 JON	1	1	ll6c	figs-idiom	וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה	1	Now the word of Yahweh came	This is an idiom meaning that Yahweh spoke or communicated his message in some way. Alternate translation: “Yahweh spoke his message” (See: [[rc://en/ta/man/translate/figs-idiom]])
diff --git a/en_tn_33-MIC.tsv b/en_tn_33-MIC.tsv
index 6283a041ba..34791a5213 100644
--- a/en_tn_33-MIC.tsv
+++ b/en_tn_33-MIC.tsv
@@ -144,7 +144,7 @@ MIC	4	8	p2dj	figs-metaphor		0	daughter of Zion … daughter of Jerusalem	The peo
 MIC	4	8	tc2d			0	hill	Some modern versions understand this Hebrew word to mean “fortress” or “stronghold” here.
 MIC	4	8	ccs1	figs-abstractnouns		0	to you it will come, your former dominion	If your language does not use an abstract noun for the idea behind the word **dominion**, you can express the same idea with a verbal form. Alternate translation: “you will rule over the nations as you did before” or “I will make you rule over the nations as you did before” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 MIC	4	9	g6px	figs-rquestion		0	Now, why do you shout so loudly?	Micah is mocking the people, trying to make them think about why God is dealing with them in this way. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Look at how you are shouting loudly.” or “Think carefully about why you are shouting loudly.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-MIC	4	9	b1zk	figs-rquestion		0	Is there no king among you? Has your counselor died? Is this why pain grips you like that of a woman in labor?	Micah continues to mock the people. If it would be helpful in your language, you could express the idea behind these questionsas statements. Alternate translation: “You have a king, but he is useless to you. All your wise people are still alive, but they have nothing wise to say to you. This is why you are weeping loudly like a woman who is giving birth to a baby.” (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-simile]])
+MIC	4	9	b1zk	figs-rquestion		0	Is there no king among you? Has your counselor died? Is this why pain grips you like that of a woman in labor?	Micah continues to mock the people. If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “You have a king, but he is useless to you. All your wise people are still alive, but they have nothing wise to say to you. This is why you are weeping loudly like a woman who is giving birth to a baby.” (See: [[rc://en/ta/man/translate/figs-rquestion]] and [[rc://en/ta/man/translate/figs-simile]])
 MIC	4	10	qn9l	figs-simile		0	Be in pain … like a woman in labor	Micah compares the suffering the people will experience when enemies force them away from their cities to the pain a woman experiences when giving birth to a baby. (See: [[rc://en/ta/man/translate/figs-simile]])
 MIC	4	10	rci7	figs-activepassive		0	There you will be rescued. There Yahweh will rescue you	Yahweh says the same thing in both active and passive forms to emphasize that he will do what he has said he will do. This can be translated in active form. Alternate translation: “There Yahweh will rescue you. There he will rescue you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 MIC	4	10	nv5c	figs-metonymy		0	the hand of your enemies	Here, the word **hand** could mean:  (1) it could be a metonym for the power that the hand exercises, Alternate translation: “the power of your enemies” or (2) it could be a synecdoche for the person. Alternate translation: “your enemies” (See: [[rc://en/ta/man/translate/figs-metonymy]] and [[rc://en/ta/man/translate/figs-synecdoche]])
diff --git a/en_tn_47-1CO.tsv b/en_tn_47-1CO.tsv
index e26ba12610..666ce11c26 100644
--- a/en_tn_47-1CO.tsv
+++ b/en_tn_47-1CO.tsv
@@ -107,7 +107,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	1	20	mzxx	figs-possession	συνζητητὴς τοῦ αἰῶνος τούτου	1		Here Paul uses the possessive form to describe a **debater** who is part of **this age**. In fact, Paul may mean that the **wise person** and the **scholar** also belong to **this age**. If it would be helpful in your language, you could express the idea behind this form with a relative clause. Alternate translation: “the debater, who belongs in this age” or “the debater? All these kinds of people belong to this age” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	20	u5j5	translate-unknown	συνζητητὴς	1	the debater	Here, **debater** refers to a person who spends much of their time arguing about beliefs, values, or actions. If it would be helpful in your language, you could express the meaning of this word with a short phrase or a term that expresses this idea better. Alternate translation: “the disputant” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	1	20	a7zl	figs-rquestion	οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου?	1	Has not God turned the wisdom of the world into foolishness?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question with a statement. Alternate translation: “ God has turned the wisdom of the world into foolishness” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	1	20	y5wx	figs-possession	τὴν σοφίαν τοῦ κόσμου	1		Here Paul uses the possessive form to describe **wisdom** that seems wise according to the standard of this **world**. If it would be helpful in your language, you could express the idea behind this formusing a relative clause. Alternate translation: “the wisdom that this world values” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	1	20	y5wx	figs-possession	τὴν σοφίαν τοῦ κόσμου	1		Here Paul uses the possessive form to describe **wisdom** that seems wise according to the standard of this **world**. If it would be helpful in your language, you could express the idea behind this form using a relative clause. Alternate translation: “the wisdom that this world values” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	1	21	cihg	grammar-connect-logic-result	γὰρ	1		Here, **For** introduces an explanation of how God has turned the wisdom of the world into foolishness ([1:20](../01/20.md)). You could use a word that introduces an explanation in your language or a short phrase that identifies that this verse explains the previous verse. Alternate translation: “That is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	1	21	eauj	grammar-connect-logic-result	ἐπειδὴ…οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεόν, εὐδόκησεν ὁ Θεὸς	1		Here, **since** introduces the reason for the second half of the verse, which , begins with **God was pleased**. If it would be helpful in your language, you could make this more explicit or break the two pieces into two sentences and use a transition word that indicates result. Alternate translation: “because … the world did not know God through wisdom, therefore God was pleased” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	1	21	tnez	figs-possession	ἐν τῇ σοφίᾳ τοῦ Θεοῦ	1		Here Paul uses the possessive form to speak of **wisdom** that **God** uses when he makes decisions or acts. If it would be helpful in your language, you could express the idea behind this form by adding “plans” or “thinking” and translating **wisdom** with an adjective such as “wise.” Alternate translation: “in God’s wise plan” or ”in God’s wise thinking” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -207,7 +207,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	5	ovoj	figs-abstractnouns	ἡ πίστις ὑμῶν, μὴ ᾖ	1		If you cannot use this form in your language, you could express the idea in active form by translating **faith** with a verb such as “trust” or “believe.” Alternate translation: “you might believe not” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	2	5	rkoy	figs-possession	σοφίᾳ ἀνθρώπων	1		Here Paul uses the possessive form to describe what **men** think is **wisdom**. If it would be helpful in your language, you could express the idea behind this form by translating **men** with an adjective such as “human.” Alternate translation: “in human wisdom” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	5	cdw7	figs-gendernotations	ἀνθρώπων	1		Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “of people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	2	5	b29d	figs-possession	δυνάμει Θεοῦ	1		Here Paul uses the possessive form to speak of **power** that **God** has and shows. If it would be helpful in your language, you could express the idea behind the meaning of this phraseby translating **power** as a verb or adverb with **God** as the subject. Alternate translation: “God working powerfully” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	2	5	b29d	figs-possession	δυνάμει Θεοῦ	1		Here Paul uses the possessive form to speak of **power** that **God** has and shows. If it would be helpful in your language, you could express the idea behind the meaning of this phrase by translating **power** as a verb or adverb with **God** as the subject. Alternate translation: “God working powerfully” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	6	azm7	grammar-connect-logic-contrast	δὲ	1	Now we do speak	Here, **Now** introduces a contrast with what Paul has said in [2:4–5](../02/4.md). In those verses, he said that he did not speak with **wisdom**. In this verse, however, he clarifies that he does **speak** with **wisdom** of a certain kind. If it would be helpful in your language, you could express the idea behind **Now**by using a word that introduces a contrast. Alternate translation: “In spite of this,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	2	6	uena	figs-exclusive	λαλοῦμεν	1		Here, **we** refers to Paul and others like him who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	2	6	uka3	figs-abstractnouns	σοφίαν	-1	speak wisdom	If your language does not use an abstract noun for the idea behind **wisdom**, you can express the idea by using by using an adverb such as “wisely” or an adjective such as “wise.” Alternate translation: “wisely … the wise speech” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -227,7 +227,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	7	q2z9	grammar-connect-logic-goal	εἰς δόξαν ἡμῶν	1	for our glory	Here, the phrase translated **for our glory** introduces the purpose for which **God predestined** the **wisdom**. If it would be helpful in your language, you could express **for our glory** with a word or phrase that introduces a purpose. Alternate translation: “so that we might have glory” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]])
 1CO	2	8	bw5i	writing-pronouns	ἣν	1		Just as in [2:7](../02/07.md), **which** refers to “the wisdom,” not to “a mystery.” If it would be helpful in your language, you could repeat “wisdom” here. Alternate translation: “the wisdom that” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	2	8	imbk	figs-possession	τῶν ἀρχόντων τοῦ αἰῶνος τούτου	1		Just as in [2:6](../02/06.md), Paul uses the possessive form to describe **rulers** who are in power during **this age**. If it would be helpful in your language, you could express the idea behind this form by using language about the time in which **the rulers** have power or the place in which they have power. Alternate translation: “of the rulers who have power now” or “of the rulers who control this world” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	2	8	ur15	grammar-connect-words-phrases	γὰρ	1		Here, **for** introduces Paul’s proof that **the rulers** did not understand. If it would be helpful in your language, you could express the idea behind the meaning of this wordusing a word that customarily introduces proof or evidence. Alternate translation: “which is true because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	2	8	ur15	grammar-connect-words-phrases	γὰρ	1		Here, **for** introduces Paul’s proof that **the rulers** did not understand. If it would be helpful in your language, you could express the idea behind the meaning of this word using a word that customarily introduces proof or evidence. Alternate translation: “which is true because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	8	ji1o	grammar-connect-condition-contrary	εἰ…ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν;	1		Here Paul uses **if** to introduce a scenario that he knows is not true. He wants to point out that the **rulers** were the ones who **crucified** Jesus, and this proves that they did not understand God’s wisdom. If it would be helpful in your language, you could express the idea behind this form by reversing the two clauses and making **they understood {it}** negative and **they would not have crucified the Lord of glory** positive. Alternate translation: “they crucified the Lord of glory, which means that they did not understand it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	2	8	zc89	figs-possession	τὸν Κύριον τῆς δόξης	1	the Lord of glory	Here Paul uses the possessive form to describe **the Lord** who has **glory**. If it would be helpful in your language, you could express the idea behind this form by translating **glory** with an adjective or a relative clause. Alternate translation: “the Lord, who has glory” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	2	9	fu1y	grammar-connect-logic-contrast	ἀλλὰ	1	Things that no eye … arisen, the things … who love him	Here, **But** introduces a contrast with the hypothetical statement in [2:8](../02/08.md) about how the rulers would not have crucified the Lord if they had understood God’s wisdom. The **But** reminds the reader that this hypothetical statement is not true, and Paul wishes to introduce further statements about how people do not understand God’s wisdom. If it would be helpful in your language, you could leave **But** untranslated or use a word or phrase that would signal that Paul is no longer speaking hypothetically. Alternate translation: “But instead,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
@@ -244,7 +244,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	10	hp6w	grammar-connect-words-phrases	γὰρ	2		Here, **For** introduces an explanation for why God’s revelation is made **to us through the Spirit**. It is because the **Spirit searches everything** and knows everything that is **revealed**. If it would be helpful in your language, you could express this connection with a comparable word or phrase that introduces this kind of explanation. Alternate translation: “He works through the Spirit because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	2	10	zccl	translate-unknown	ἐραυνᾷ	1		Here, **searches** refers to how someone can explore or seek to know about something else. If it would be helpful in your language, you could express **searches** with another word for “exploring” or “knowing.” Alternate translation: “comprehends” or “knows about” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	10	bhyv	translate-unknown	τὰ βάθη τοῦ Θεοῦ	1		The phrase **deep {things} of God** refers to things about God that are hard to understand or things about God that no one can fully comprehend. If it would be helpful in your language, you could express this form with a comparable expression or state the idea plainly. Alternate translation: “secrets about God” or “things about God that no one knows” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	2	11	h4p8	figs-rquestion	τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ?	1	For who knows a person’s thoughts except the spirit of the person in him?	Here Paul uses a question because he thinks that everyone will agree with him, for this information is common knowledge in his culture. He does not use a question because he is not sure about the answer. If it would be helpful in your language, you could express the idea behind this questionby using a form that presents information that everyone knows and agrees with. Alternate translation: “For it is a well-known fact that no one among men knows the things of a man except the spirit of the man that is within him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	2	11	h4p8	figs-rquestion	τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ?	1	For who knows a person’s thoughts except the spirit of the person in him?	Here Paul uses a question because he thinks that everyone will agree with him, for this information is common knowledge in his culture. He does not use a question because he is not sure about the answer. If it would be helpful in your language, you could express the idea behind this question by using a form that presents information that everyone knows and agrees with. Alternate translation: “For it is a well-known fact that no one among men knows the things of a man except the spirit of the man that is within him.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	2	11	gw3u	grammar-connect-exceptions	τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ? οὕτως καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ.	1	no one knows the deep things of God except the Spirit of God	In both parts of this verse, Paul makes a negative claim and then offers an exception to that claim. If it would appear in your language that Paul is contradicting himself, you could use a different structure that also singles out one possibility and negates all other possibilities. Alternate translation: “For the spirit of the man that is within him is the only one among men that knows the things of a man, right? So also, the Spirit of God is the only one that knows the things of God” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	2	11	li8e	figs-gendernotations	ἀνθρώπων…ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ	1		Although the words translated **men**, **man**, and **him** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express these masculine words with non gendered words or refer to both genders. Alternate translation: “among people … of a person … of the person that is within that person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	11	lmzi	figs-genericnoun	ἀνθρώπου…τοῦ ἀνθρώπου τὸ ἐν αὐτῷ	1		Paul uses the word **man** to speak of people in general, not one specific person. If it would be helpful in your language, you could express **man** with a form that indicates people in general in your language. Alternate translation: “of a certain man … of that certain man that is within him” or “of men … of men that is within them” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -264,18 +264,18 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	2	13	yg45	figs-activepassive	διδακτοῖς ἀνθρωπίνης σοφίας λόγοις	1	The Spirit interprets spiritual words with spiritual wisdom	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **words** that are **taught** rather than focusing on the person doing the “teaching.” If you must state who does the action, Paul implies that “humans” or “people” do it. Alternate translation: “words that human wisdom teaches” or “words that humans teach as wisdom” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	13	ywbw	figs-activepassive	διδακτοῖς Πνεύματος	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the **words** that are **taught** rather than the **Spirit**, who does the “teaching.” Alternate translation: “those that the Spirit teaches” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	13	gueq	translate-unknown	πνευματικοῖς πνευματικὰ συνκρίνοντες	1		Here, the phrase **combining spiritual things with spiritual words** could mean: (1) that Paul and those with him interpret **spiritual things** and ideas with **spiritual words**. Alternate translation: “interpreting spiritual things with spiritual words” (2) that Paul and those with him explain **spiritual things** to **spiritual** people. Alternate translation: “explaining spiritual things to spiritual people” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	2	13	kinz	grammar-connect-time-simultaneous	συνκρίνοντες	1		Here, **combining** introduces an action that takes place at the same time as when **we speak**. The idea is that **combining spiritual things with spiritual words** is the way that **we speak these {things}**. If it would be helpful in your language, you could express the idea behind this connectionby including a word or phrase that indicates that **combining** is the way in which **we speak**. Alternate translation: “by means of combining” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
+1CO	2	13	kinz	grammar-connect-time-simultaneous	συνκρίνοντες	1		Here, **combining** introduces an action that takes place at the same time as when **we speak**. The idea is that **combining spiritual things with spiritual words** is the way that **we speak these {things}**. If it would be helpful in your language, you could express the idea behind this connection by including a word or phrase that indicates that **combining** is the way in which **we speak**. Alternate translation: “by means of combining” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	2	13	mnpq	translate-unknown	συνκρίνοντες	1		Here, **combining** could mean: (1) interpreting or explaining an idea. Alternate translation: “interpreting” (2) putting two things together, either to compare or blend them together. Alternate translation: “comparing” or “compounding” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	14	i8jw	grammar-connect-logic-contrast	δὲ	1		Here, **But** introduces a new part of Paul’s argument, and it also introduces a contrast with how Paul and those with him speak by the power of the Spirit in [2:13](../02/13.md). Unlike Paul and those with him, the **natural person** does not have the Spirit and does not use spiritual words. If it would be helpful in your language, you could leave **But** untranslated or use a word that introduces a contrast. Alternate translation: “However,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	2	14	hq3u	translate-unknown	ψυχικὸς…ἄνθρωπος	1	unspiritual person	The phrase **{the} natural person** describes a person who does not have God’s Spirit. If it would be helpful in your language, you could express the idea behind the meaning of this phraseby using a word or phrase that describes someone who has not received God’s Spirit. Alternate translation: “the person without the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	2	14	hq3u	translate-unknown	ψυχικὸς…ἄνθρωπος	1	unspiritual person	The phrase **{the} natural person** describes a person who does not have God’s Spirit. If it would be helpful in your language, you could express the idea behind the meaning of this phrase by using a word or phrase that describes someone who has not received God’s Spirit. Alternate translation: “the person without the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	14	cve2	figs-genericnoun	ψυχικὸς…ἄνθρωπος, οὐ δέχεται…αὐτῷ…οὐ δύναται	1	General Information:	Paul uses the words **person**, **him**, and **he** to speak of people in general, not one specific man. If it would be helpful in your language, you could express the meaning of these words with a form that indicates people in general in your language. Alternate translation: “any natural person does not receive … to him or her … he or she is not able” or “natural people do not receive … to them … they are not able” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	2	14	vvju	figs-gendernotations	αὐτῷ…οὐ δύναται	1		Here, the words translated **him** and **he** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he** and **him**by using a word that does not have gender, or you could use both genders. Alternate translation: “to that person … that person is not able” or “to him or her … he or she is not able” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	14	fye5	figs-activepassive	μωρία…αὐτῷ ἐστίν	1		If it would be more natural in your language, you could reverse the structure and make **him** the subject of a verb such as “think” or “consider.” Alternate translation: “for he thinks that they are foolishness” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	14	gwe3	figs-activepassive	πνευματικῶς ἀνακρίνεται	1	because they are spiritually discerned	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **discerned** rather than focusing on the person doing the “discerning.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “people can only discern them spiritually” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	14	vznr		πνευματικῶς ἀνακρίνεται	1		Alternate translation: “they are discerned by the power of the Spirit” or “they are discerned by people who are indwelt by the Spirit”
-1CO	2	15	w4q7	translate-unknown	ὁ…πνευματικὸς	1	the one who is spiritual	Here Paul uses **the spiritual one** as the opposite of “the natural person” in [2:14](../02/14.md). The phrase **the spiritual one** describes a person who does have God’s Spirit. If it would be helpful in your language, you could express the idea behind the meaning of this phraseby using a word or phrase that describes someone who has received God’s Spirit. Alternate translation: “the person with the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	2	15	w4q7	translate-unknown	ὁ…πνευματικὸς	1	the one who is spiritual	Here Paul uses **the spiritual one** as the opposite of “the natural person” in [2:14](../02/14.md). The phrase **the spiritual one** describes a person who does have God’s Spirit. If it would be helpful in your language, you could express the idea behind the meaning of this phrase by using a word or phrase that describes someone who has received God’s Spirit. Alternate translation: “the person with the Spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	2	15	gcv7	figs-genericnoun	ὁ…πνευματικὸς ἀνακρίνει…αὐτὸς…ἀνακρίνεται	1		Paul uses the words **spiritual one** and **he himself** to speak of people in general, not one specific man. If it would be helpful in your language, you could express the meaning of these words with a form that indicates people in general. Alternate translation: “any spiritual person discerns … he himself or she herself” or “spiritual people discern … they themselves are discerned” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	2	15	ap89	figs-hyperbole	τὰ πάντα	1		Here Paul uses **all {things}** as an exaggeration that the Corinthians would have understood to emphasize that the **spiritual one** can discern God’s gifts and the message of the gospel. Paul does not mean that every **spiritual** person is able to discern everything there is to know. If it would be helpful in your language, you could express the idea behind this exaggerationby using a phrase such as “many things,” and express the emphasis in another way. Alternate translation: “many things indeed” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
+1CO	2	15	ap89	figs-hyperbole	τὰ πάντα	1		Here Paul uses **all {things}** as an exaggeration that the Corinthians would have understood to emphasize that the **spiritual one** can discern God’s gifts and the message of the gospel. Paul does not mean that every **spiritual** person is able to discern everything there is to know. If it would be helpful in your language, you could express the idea behind this exaggeration by using a phrase such as “many things,” and express the emphasis in another way. Alternate translation: “many things indeed” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
 1CO	2	15	ji5n	figs-activepassive	αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on **he** who is **discerned** rather than the person doing the “discerning.” Alternate translation: “no one discerns him himself” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	2	15	ypl6	figs-gendernotations	αὐτὸς…ἀνακρίνεται	1		Here, the words translated **he himself** are written in masculine form, but they refer to anyone, no matter what their gender might be. If it would be helpful in your language, you could express the idea behind **he himself**by using a word that does not have gender, or you could use both genders. Alternate translation: “that person is discerned” or “he himself or she herself is discerned” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	2	15	zg4b	figs-explicit	αὐτὸς…ὑπ’ οὐδενὸς ἀνακρίνεται	1		Here Paul wishes to say that it is impossible for someone without the Spirit to properly understand or make judgments about the person who does have the Spirit. If this implication would be missed by your readers, you could make it more explicit that Paul is speaking about the impossibility of someone without the Spirit “discerning” someone with the Spirit. Alternate translation: “he himself cannot be discerned by anyone who is not spiritual” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -315,7 +315,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	4	mmlq	figs-explicit	ἄνθρωποί	1		When Paul says that the Corinthians are **men**, he means that they are “only” or “merely” **men**. He is not identifying them as humans. Rather, he means that they are acting and speaking from “merely human” perspective rather than from God’s perspective, a perspective they can share if they have God’s Spirit. If it would be helpful in your language, you could add a word or phrase that clarifies that **men** refers to a “merely human” view of the world. Alternate translation: “merely men” or “speaking from a human perspective” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	3	4	te5r	figs-gendernotations	ἄνθρωποί	1		Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non-gendered word or refer to both genders. Alternate translation: “humans” or “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	3	5	typo	grammar-connect-words-phrases	οὖν	1		Here, **then** introduces a further stage in Paul’s argument. He has argued in [3:4](../03/04.md) that **Paul** and **Apollos** should not be treated as leaders of groups. In this verse, he goes on to explain how he thinks that **Paul** and **Apollos** should be treated, which is as servants of Christ. Thus, the word translated **then** introduces who **Paul** and **Apollos** really are. If it would be helpful in your language, you could leave **then** untranslated or use a word that introduces the next step in an argument. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	3	5	m463	figs-rquestion	τί οὖν ἐστιν Ἀπολλῶς? τί δέ ἐστιν Παῦλος? διάκονοι	1	Who then is Apollos? And who is Paul?	Here Paul uses these questions to do two things. First, the questions imply that **Apollos** and **Paul** are not very important. Therefore, an implied answer to these questions would be that **Apollos** and **Paul** are “not very much.” Second, Paul uses the questions to introduce his own answer to these questions. After using the questions to imply that he and **Apollos** are not much, he then states that they are **servants**. If it would be helpful in your language, you could express the idea behind these questionsas a statement about the status of **Apollos** and **Paul** as **servants**, and you could use a word such as “only” or “merely” to express the idea that they are not very important. Alternate translation: “Apollos and Paul are merely servants” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	3	5	m463	figs-rquestion	τί οὖν ἐστιν Ἀπολλῶς? τί δέ ἐστιν Παῦλος? διάκονοι	1	Who then is Apollos? And who is Paul?	Here Paul uses these questions to do two things. First, the questions imply that **Apollos** and **Paul** are not very important. Therefore, an implied answer to these questions would be that **Apollos** and **Paul** are “not very much.” Second, Paul uses the questions to introduce his own answer to these questions. After using the questions to imply that he and **Apollos** are not much, he then states that they are **servants**. If it would be helpful in your language, you could express the idea behind these questions 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		**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 it would be helpful in your language, you could express this use of **Paul** by clarifying that **Paul** is naming himself. Alternate translation: “am I, Paul” (See: [[rc://en/ta/man/translate/figs-123person]])
 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]])
@@ -369,7 +369,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	3	13	mv14	figs-explicit	ἡ…ἡμέρα δηλώσει	1	for the daylight will reveal it	Here Paul uses **day** in the same way the Old Testament uses it: to refer to an event in which God saves his people and punishes his enemies. Paul specifically refers to the event in which Jesus returns to judge everyone. If it would be helpful in your language, you could include more words that clarify what Paul means by **day**. Alternate translation: “the day of Christ’s return will display” or “when Christ returns, he will display it” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	3	13	lyny	figs-activepassive	ἐν πυρὶ ἀποκαλύπτεται	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **revealed** rather than the person doing the “revealing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God reveals it in fire” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	3	13	x48s	writing-pronouns	ἀποκαλύπτεται	1		Here, **it is revealed** refers to **the day**. It does not refer to the **work**. If it would be helpful in your language, you could clarify that **it** refers to **the day**. Alternate translation: “that day is revealed” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	3	13	ozx6	figs-pastforfuture	ἀποκαλύπτεται	1		Here Paul speaks as if the day **is revealed** right now. In his language, he can use the present tense to speak about the way in which something happens in general, even if it is not happening in the present moment. If it would be helpful in your language, you could express the idea behind this use of the present tenseby using the future tense. Alternate translation: “it will be revealed” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
+1CO	3	13	ozx6	figs-pastforfuture	ἀποκαλύπτεται	1		Here Paul speaks as if the day **is revealed** right now. In his language, he can use the present tense to speak about the way in which something happens in general, even if it is not happening in the present moment. If it would be helpful in your language, you could express the idea behind this use of the present tense by using the future tense. Alternate translation: “it will be revealed” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	3	13	rgfy		ἐν πυρὶ	1		Alternate translation: “with fire” or “in a fiery way”
 1CO	3	13	wo2j	figs-rpronouns	τὸ πῦρ αὐτὸ	1		Here, **itself** focuses attention on **the fire**. If **itself** would not draw attention in this way in your language, you could express the attention or focus in another way. Alternate translation: “that fire” or “the fire indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
 1CO	3	14	wexj	grammar-connect-condition-hypothetical	εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐποικοδόμησεν, μισθὸν λήμψεται.	1		Here and in [3:15](../03/15.md), Paul uses **If** to introduce a true possibility. He means that a person’s **work** might remain, or it might not. He then specifies the result for each possibility. If it would be helpful in your language, you could express this form by stating the **If** statement by using a relative clause. Alternate translation: “Anyone whose work that he built will remain will receive a reward” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
@@ -467,16 +467,16 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	4	6	e79m	figs-activepassive	μὴ εἷς…φυσιοῦσθε	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that the person “puffs” himself or herself up. Alternate translation: “no one would puff himself or herself up” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	4	6	hjfu	writing-pronouns	τοῦ ἑνὸς…τοῦ ἑτέρου	1		Here, **the one** and **the other** refer to any specific leaders the Corinthians might praise or blame. Perhaps Paul specifically has himself and Apollos in mind, but he intentionally uses words that would include any leader whom the Corinthians could praise or blame. If it would be helpful in your language, you could express the idea behind **the one** and **the other**by using a word or phrase that indicates that Paul is speaking generally of any leaders here. Alternate translation: “of any leader … any other leader” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	4	7	fnu3	figs-yousingular	σε…ἔχεις…ἔλαβες…ἔλαβες…καυχᾶσαι…λαβών	1	between you … do you have that you did not … you have freely … do you boast … you had not	In this verse, Paul uses the singular form for **you**. He does this in order to directly address each specific person among the Corinthian believers. In the next verse, he again uses the plural form of “you.” (See: [[rc://en/ta/man/translate/figs-yousingular]])
-1CO	4	7	gtb5	figs-rquestion	τίς…σε διακρίνει?	1	For who makes you superior?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no one.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “there is no one who makes you superior.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	4	7	r6yw	figs-rquestion	τί…ἔχεις ὃ οὐκ ἔλαβες?	1	What do you have that you did not freely receive?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nothing.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “there is nothing that you have that you did not receive.” or “you received everything that you have.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	4	7	gtb5	figs-rquestion	τίς…σε διακρίνει?	1	For who makes you superior?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no one.” If it would be helpful in your language, you could express the idea behind this question as an emphatic statement. Alternate translation: “there is no one who makes you superior.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	4	7	r6yw	figs-rquestion	τί…ἔχεις ὃ οὐκ ἔλαβες?	1	What do you have that you did not freely receive?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nothing.” If it would be helpful in your language, you could express the idea behind this question as an emphatic statement. Alternate translation: “there is nothing that you have that you did not receive.” or “you received everything that you have.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	4	7	eixw	grammar-connect-condition-fact	εἰ δὲ καὶ ἔλαβες	1		Paul is speaking as if “receiving {it}” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “And since you indeed received it” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
-1CO	4	7	e8l2	figs-rquestion	τί καυχᾶσαι ὡς μὴ λαβών?	1	why do you boast as if you had not done so?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, there is no answer to the question, since that is exactly Paul’s point. There is no reason for them to **boast**. If it would be helpful in your language, you could express the idea behind this questionas an imperative or a “should” statement. Alternate translation: “do not boast as if you did not receive it.” or “you should not boast as if you did not receive it.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	4	7	e8l2	figs-rquestion	τί καυχᾶσαι ὡς μὴ λαβών?	1	why do you boast as if you had not done so?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, there is no answer to the question, since that is exactly Paul’s point. There is no reason for them to **boast**. If it would be helpful in your language, you could express the idea behind this question as an imperative or a “should” statement. Alternate translation: “do not boast as if you did not receive it.” or “you should not boast as if you did not receive it.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	4	7	p0hg	writing-pronouns	ἔλαβες…λαβών	2		Here, both uses of **{it}** refer back to **what** the Corinthians **have**. If your language does not use **{it}** to refer to an unstated “thing,” you can use a word or phrase that does refer clearly back to **what** the Corinthians **have**. Alternate translation: “you received everything … you did … receive everything” or “you received what you have … you did … receive what you have” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	4	8	yp8s	figs-irony	ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε	1	General Information:	With these statements, Paul is stating what he thinks the Corinthians would say about themselves. He does not mean that he believes that these things are true. If it would be helpful in your language, you could include some words that clarify that Paul is speaking from the Corinthians’s perspective, such as “it is as if” or “you say.” Alternate translation: “Already it is as if you are satisfied! Already it is as if you have become rich! It is as if you began to reign apart from us” or “Already you say that you are satisfied! Already you say that you have become rich! You say that you have begun to reign apart from us” (See: [[rc://en/ta/man/translate/figs-irony]])
 1CO	4	8	v77u	figs-metaphor	κεκορεσμένοι ἐστέ	1		Here Paul speaks as if the Corinthians have had more than enough food to eat and beverages to drink. By this, he means that (they think that) they have so many spiritual blessings that there are no more that they can receive. If it would be helpful in your language, you could express the meaning of **satisfied** with a comparable metaphor or express the idea plainly. Alternate translation: “you are stuffed with blessings” or “you have every spiritual gift” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	8	uc7s	figs-metaphor	ἐπλουτήσατε	1		Here Paul speaks as if the Corinthians have become wealthy people. He speaks in this way to again emphasize that (they think that) they have more spiritual blessings than they need. If it would be helpful in your language, you could express the idea behind the meaning of **become rich**with a comparable metaphor or plainly. Alternate translation: “you have become fat” or “you have an excess of spiritual gifts” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	4	8	mpir	figs-exclusive	ἡμῶν…ἡμεῖς	1		Here, **us** and **we** refer to Paul and others who proclaim the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
-1CO	4	9	bb41	grammar-connect-words-phrases	γάρ	1	God has put us apostles on display	Here, **For** introduces evidence that Paul and the other apostles are not “reigning” right now. If it would be helpful in your language, you could express the idea behind this connectionby using a contrast word such as “rather” or use a word or phrase that indicates that this sentence provides evidence that Paul is not “reigning.” Alternate translation: “Rather,” or “you could tell we are not reigning, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	4	9	bb41	grammar-connect-words-phrases	γάρ	1	God has put us apostles on display	Here, **For** introduces evidence that Paul and the other apostles are not “reigning” right now. If it would be helpful in your language, you could express the idea behind this connection by using a contrast word such as “rather” or use a word or phrase that indicates that this sentence provides evidence that Paul is not “reigning.” Alternate translation: “Rather,” or “you could tell we are not reigning, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	4	9	v0bg	translate-unknown	δοκῶ	1		Here, **I think** introduces Paul’s own opinion of what he and other **apostles** are meant to do and experience. If it would be helpful in your language, you could express the idea behind **I think**by using a word or phrase that introduces a person’s interpretation or opinion. Alternate translation: “in my opinion,” or “it seems to me that” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	4	9	lz8v	figs-exclusive	ἡμᾶς…ἐγενήθημεν	1		Here, **we** and **us** refer to Paul and his fellow apostles. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	4	9	vfq3	figs-metaphor	ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους	1	has put us apostles on display	Here Paul uses a metaphor that identifies himself and other apostles as those who receive public humiliation and are put to death. The metaphor itself could: (1) refer to a Roman gladiatorial contest. The apostles, then, would be **exhibited** in the arena as part of the **last** event. As those who are **sentenced to death**, they would then die in this last event. Alternate translation: “has exhibited us apostles in the last event of the gladiatorial games, in which we are destined to die” (2) refer to a victory parade. The apostles, then, would be **exhibited** at the end of the parade, or **last**. As the **last** prisoners, they are **sentenced to death**, and will be killed soon after the parade ends. Alternate translation: “has exhibited us apostles at the end of the victory parade, in the place where prisoners who are sentenced to death march” (3) be a figure of speech that your readers would misunderstand. If this is the case, you could express the idea in nonfigurative language. Alternate translation: “has chosen us apostles to be humiliated, and we are destined to die” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -617,7 +617,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	5	8	ymus	figs-doublet	κακίας καὶ πονηρίας	1		Here, the words **evil** and **wickedness** mean almost the same thing. The word **evil** refers to something that is morally “bad,” while the word **wickedness** refers to something that is characterized by vice. If your language does not have two words that are this similar, you can express the idea with one word. Alternate translation: “of evil” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	5	8	viwj	figs-possession	ἀζύμοις εἰλικρινείας καὶ ἀληθείας	1		Here Paul uses the possessive from to identify the **unleavened bread** as **sincerity and truth**. If your language does not use this form for that idea, you can express the idea by using a word or phrase that renames or identifies something. Alternate translation: “unleavened bread, that is, sincerity and truth” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	5	8	olbn	figs-abstractnouns	εἰλικρινείας καὶ ἀληθείας	1		If your language does not use abstract nouns for the ideas behind **sincerity** and **truth**, you can express the ideas by using adjectives that describe actions or behaviors. Alternate translation: “of sincere and true behavior” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	5	8	mybu	translate-unknown	εἰλικρινείας	1		The word **sincerity** identifies actions done with only one intention, done without deceit. The people doing those actions do not say or pretend one thing while doing something else. If it would be helpful in your language, you could express the idea behind this wordby using a word or phrase that identifies something that is done honestly and with one goal in mind. Alternate translation: “of integrity” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	5	8	mybu	translate-unknown	εἰλικρινείας	1		The word **sincerity** identifies actions done with only one intention, done without deceit. The people doing those actions do not say or pretend one thing while doing something else. If it would be helpful in your language, you could express the idea behind this word by using a word or phrase that identifies something that is done honestly and with one goal in mind. Alternate translation: “of integrity” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	9	mcrl	figs-explicit	ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ	1		Here Paul refers to a letter that he wrote and sent to the Corinthians before he began this letter. The phrase does not refer to this letter but to a previous letter. If it would be helpful in your language, you could translate **I wrote to you in {my} letter** by including a word that clarifies that **{my} letter** is one that Paul has already sent. Alternate translation: “I already wrote to you in my previous letter” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	5	9	le8i	translate-unknown	συναναμίγνυσθαι	1		Here, **to associate with** often refers to two groups of people meeting together. The idea here is that **sexually immoral people** should not be a part of the Corinthians’ group. If **to associate with** does not have this meaning in your language, you could express the idea by using a word that refers to including people in one’s group. Alternate translation: “to consistently meet with” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	5	10	vkid	grammar-connect-words-phrases	οὐ πάντως	1		Paul uses **by no means** to strongly introduce a clarification about what he wrote to them previously ([5:9](../05/09.md)). When he told them “not to associate with sexually immoral people,” he did not mean **people of this world**. Rather, as the next verse clarifies, he meant fellow believers. If it would be helpful in your language, you could express **by no means** with a word or phrase that introduces a qualification to a previous statement. Alternate translation: “not that you should not associate at all with” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -660,15 +660,15 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	2	jqvf	figs-pastforfuture	κρίνεται	1		Here, **is judged** makes a general statement about what **you**, that is, the **saints**, do. The present tense does not mean that the **saints** are currently passing final judgment and will not do so in the future. Rather, Paul uses the present tense to state a general fact about the **saints**. The judgment itself will occur in the future. If it would be helpful in your language, you could express the present tense of **is judged** with the future tense here. Alternate translation: “will be judged” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	6	2	stvc	figs-idiom	ἀνάξιοί…κριτηρίων ἐλαχίστων	1		Here, to be **unworthy of** something means that one is not capable of doing that thing or is not qualified to do it. If it would be helpful in your language, you could express **unworthy of** with a comparable idiom or express the idea plainly. Alternate translation: “unqualified concerning the smallest cases” “not able to judge the smallest cases” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	6	2	dmi6	translate-unknown	κριτηρίων ἐλαχίστων	1		Here, **cases** could refer to: (1) legal disputes that are resolved in a court of law. Alternate translation: “of the smallest legal disputes” (2) the court of law that decides the legal dispute. Alternate translation: “of the lowest courts of law” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	6	3	us55	figs-rquestion	οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν,	1	Do you not know that we will judge the angels?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “Surely you know that we will judge angels.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	6	3	x6h3	figs-rquestion	μήτι γε βιωτικά?	1	How much more, then, can we judge matters of this life?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the reader agrees. If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “How much more the matters of this life!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	3	us55	figs-rquestion	οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν,	1	Do you not know that we will judge the angels?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes.” If it would be helpful in your language, you could express the idea behind this question as an emphatic statement. Alternate translation: “Surely you know that we will judge angels.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	3	x6h3	figs-rquestion	μήτι γε βιωτικά?	1	How much more, then, can we judge matters of this life?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the reader agrees. If it would be helpful in your language, you could express the idea behind this question as an emphatic statement. Alternate translation: “How much more the matters of this life!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	3	hxzn	figs-ellipsis	μήτι γε βιωτικά	1		Here Paul omits some words that may be required in your language to make a full sentence. You could supply words such as “can we judge” or “are we able to judge” to complete the thought. Alternate translation: “How much more can we judge the matters of this life” or “How much more are we able to judge the matters of this life” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	6	3	h3z0	grammar-connect-logic-result	μήτι γε	1		Here Paul’s argument assumes that judging **angels** is a greater and more difficult thing than judging **the matters of this life**. The phrase **How much more** implies that people who can do a great and difficult thing like judging **angels** can easily do a less impressive and easier thing like judging **the matters of this life**. If **How much more** does not express that connection in your language, you could use a word or phrase that does express that connection. Alternate translation: “If we can do that, can we not judge” or “Should it not be easy, then, to judge” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	6	3	h374	translate-unknown	βιωτικά	1	matters of this life	Here, **matters of this life** refers to anything that is a part of people’s ordinary or daily lives. Paul uses the word to identify the lawsuits among the Corinthians as simply matters of ordinary life and insignificant in comparison with something like judging **angels**. If it would be helpful in your language, you could express **matters of this life** with a word or phrase that refers to features of daily or regular life. Alternate translation: “what happens in our daily lives” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	4	xn32	grammar-connect-condition-hypothetical	βιωτικὰ…κριτήρια ἐὰν ἔχητε	1	If then you have to make judgments that pertain to daily life	Here Paul uses **if** to introduce a true possibility. He means that they might **have legal disputes**, or they might not **have legal disputes**. He then specifies the result for if they do **have legal disputes**. If it would be helpful in your language, you could express this form by stating the **if** statement by introducing it with a word such as “whenever” or “when.” Alternate translation: “when you have legal disputes about things of this life” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	6	4	v80t	translate-unknown	κριτήρια…ἔχητε	1		Here, **legal disputes** could refer to: (1) legal disputes that are resolved in a court of law. Alternate translation: “you have lawsuits” (2) the court of law that decides the legal dispute. Alternate translation: “you seek a judgment in a court of law” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	4	cu0s	translate-unknown	βιωτικὰ	1		Here, **things of this life** refers to anything that is a part of people’s ordinary or daily lives. Paul uses the word to identify the lawsuits among the Corinthians as matters of ordinary life. If it would be helpful in your language, you could express **about things of this life** with a word or phrase that refers to features of daily or regular life. Alternate translation: “about what happens in your daily lives” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	6	4	vw5t	figs-rquestion	τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε?	1	If then you have to make judgments that pertain to daily life, why do you lay such cases as these before those who have no standing in the church?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “there is no good reason.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement or a command. Alternate translation: “do not appoint as judges those who are of no account in the church!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	4	vw5t	figs-rquestion	τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε?	1	If then you have to make judgments that pertain to daily life, why do you lay such cases as these before those who have no standing in the church?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “there is no good reason.” If it would be helpful in your language, you could express the idea behind this question as an emphatic statement or a command. Alternate translation: “do not appoint as judges those who are of no account in the church!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	4	e791	translate-unknown	τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ	1	why do you lay such cases as these before those who have no standing in the church?	Here, these **ones of no account in the church** could be: (1) people who are not members of the church in Corinth. Alternate translation: “who do not believe” (2) people who are members of the church in Corinth but whom other believers do not respect. Alternate translation: “whom the fellow believers do not respect” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	6	5	dvq3	writing-pronouns	λέγω	1		The phrase **I speak** could refer: (1) to what Paul has already said, probably all of [6:1–4](../06/01.md). Alternate translation: “I say those things” (2) to what Paul is saying throughout this whole section ([6:1–8](../06/01.md)). Alternate translation: “I am saying these things” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	6	5	xnd7	figs-idiom	πρὸς ἐντροπὴν ὑμῖν	1		Here, **to your shame** means that the things that Paul has said should make the Corinthians feel **shame**. If it would be helpful in your language, you could express **to your shame** with a comparable idiom or express the idea plainly. Alternate translation: “to embarrass you” or “to make you feel ashamed” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -735,7 +735,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	6	15	f4vd	figs-rquestion	ἄρας…τὰ μέλη τοῦ Χριστοῦ, ποιήσω πόρνης μέλη?	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no, you should not.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I should never take away the members of Christ and make them members of a prostitute.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	15	h21r	figs-123person	ποιήσω	1	Shall I then take away the members of Christ and join them to a prostitute? May it not be!	Here Paul speaks in the first person because he is using himself as an example. If it would be helpful in your language, you could include a word or phrase that clarifies that Paul is treating himself as an example, or you could use a form that would naturally provide an example in your language. Alternate translation: “should I, for example, make them” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	6	15	kmt2	figs-idiom	μὴ γένοιτο	1	May it not be!	Here, **May it never be!** gives Paul’s own response to his question. The phrase is one of the strongest negatives Paul could use. Use a strong word or phrase that answers a question with a no. Alternate translation: “Never!” or “Absolutely not!” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	6	16	seg6	figs-rquestion	ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν?	1	Do you not know that … her?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If it would be helpful in your language, you could express the idea behind this questionas an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	6	16	seg6	figs-rquestion	ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ, ἓν σῶμά ἐστιν?	1	Do you not know that … her?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “yes, we know.” If it would be helpful in your language, you could express the idea behind this question as an emphatic statement. Alternate translation: “You know for sure that the one who is joined to the prostitute is one body.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	6	16	zcgg	figs-euphemism	ὁ κολλώμενος τῇ πόρνῃ	1	Do you not know that … her?	Here, **being joined to the prostitute** is a euphemism for having sex with a **prostitute**. Paul uses this euphemism in order to be polite. He also picks this specific euphemism because it can also refer to **being joined** to someone without sexual implications. He uses the phrase in this way in the next verse to speak about union with Christ ([6:17](../06/17.md)). If it would be helpful in your language, you could express **being joined to the prostitute** with a similar polite euphemism in your language. If possible, use a euphemism that can also work to describe the nonsexual union with Christ in the next verse. Alternate translation: “the one who lives with the prostitute” (See: [[rc://en/ta/man/translate/figs-euphemism]])
 1CO	6	16	z54k	figs-activepassive	ὁ κολλώμενος τῇ πόρνῃ	1	he who is joined to a prostitute becomes one flesh with her	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the person who is **joined** rather than the person doing the “joining.” If you must state who did the action, Paul implies that the person did it to himself. Alternate translation: “the one who joins himself to the prostitute” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	6	16	w1am	figs-genericnoun	τῇ πόρνῃ	1	he who is joined to a prostitute becomes one flesh with her	Jesus is speaking of prostitutes in general, not of one particular **prostitute**. If it would be helpful in your language, you could use a phrase that refers in general to “prostitutes.” Alternate translation: “to any prostitute” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
@@ -1210,7 +1210,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	9	17	t8pm	figs-ellipsis	εἰ δὲ ἄκων	1	But if not willingly	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I do this**). If your language does need these words, you could supply them from that clause. Alternate translation: “But if I do this unwillingly” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	9	17	xa5p	figs-activepassive	πεπίστευμαι	1	I have been entrusted with a stewardship	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on himself, who has **been entrusted**, rather than focusing on the person doing the “entrusting.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has entrusted me with” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	9	17	kjgf	figs-abstractnouns	οἰκονομίαν	1	I have been entrusted with a stewardship	If your language does not use an abstract noun for the idea behind **stewardship**, you can express the idea by using a phrase with a verb such as “oversee” or “do.” Alternate translation: “something to do” or “a task to oversee” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	9	18	lg51	figs-rquestion	τίς οὖν μού ἐστιν ὁ μισθός?	1	What then is my reward?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the following words are the answer. If it would be helpful in your language, you could express the idea behind this questionby using a construction that introduces what follows as the **reward**. Alternate translation: “This, then, is my reward:” or “Here, then, is my reward:” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	9	18	lg51	figs-rquestion	τίς οὖν μού ἐστιν ὁ μισθός?	1	What then is my reward?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the following words are the answer. If it would be helpful in your language, you could express the idea behind this question by using a construction that introduces what follows as the **reward**. Alternate translation: “This, then, is my reward:” or “Here, then, is my reward:” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	9	18	pfw2	figs-abstractnouns	μού…ὁ μισθός	1	What then is my reward?	If your language does not use an abstract noun for the idea behind **reward**, you can express the idea by using a verb such as “reward” or “compensate.” Alternate translation: “the way God rewards me” or “the way God compensates me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	9	18	ia5x	grammar-connect-time-simultaneous	εὐαγγελιζόμενος ἀδάπανον, θήσω	1	That when I preach, I may offer the gospel without charge	Here, **proclaiming the gospel without charge** describes how Paul wishes to **offer** the gospel. The phrase **proclaiming the gospel without charge** could: (1) provide the means by which Paul **might offer**. Alternate translation: “by proclaiming the gospel without charge, I might offer” (2) give the situations in which Paul “offers” the gospel without taking **advantage of** his **right**. Alternate translation: “whenever I proclaim the gospel without charge, I offer” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	9	18	o3ju	translate-unknown	ἀδάπανον	1	That when I preach, I may offer the gospel without charge	Here, **without charge** means that something is free to the person who receives it. Paul is stating that the **gospel** is “free” or “at no cost” for those to whom he preaches. If it would be helpful in your language, you could express **without cost** with a word or phrase that indicates that something is “free” or “without cost.” Alternate translation: “freely” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1580,7 +1580,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	11	27	z6en	figs-explicit	ἀναξίως	1	eats the bread or drinks the cup of the Lord	Here, **in an unworthy manner** identifies behavior that is **unworthy** or “improper” for those who are participating in the Lord’s Supper. Paul has identified examples of this kind of behavior in [11:18–22](../11/18.md). This phrase does not refer to people who are **unworthy**. Rather it refers to behavior that is **unworthy**. If it would be helpful in your language, you could express **in an unworthy manner** with a phrase that identifies inappropriate or improper behavior in a specific context. Alternate translation: “while acting inappropriately” or “without respecting the Lord and fellow believers” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	11	27	d51p	figs-idiom	ἔνοχος…τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου	1	eats the bread or drinks the cup of the Lord	Here, **guilty of** could introduce: (1) what the person is **guilty of** doing. Here, that could be “profaning” or “dishonoring” the **body and the blood of the Lord**, or it could be participating in killing **the Lord**, which his **body** and **blood** signifies. Alternate translation: “guilty of dishonoring the body and the blood of the Lord” or “guilty of spilling the Lord’s blood and piercing his body” (2) whom the person has wronged. Here, that would be **the Lord** himself, particularly as he offered his **body** and **blood**. Alternate translation: “guilty of sinning against the Lord in his body and blood” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	11	28	mwzr	figs-imperative3p	δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω.	1	examine	In this verse, Paul uses three third-person imperatives. If you have third-person imperatives in your language, you could use them here. If you do not have third-person imperatives, you could express the ideas using a word such as “must” or “should.” Alternate translation: “But a man must examine himself, and in this way he should eat from the bread, and he should drink from the cup” (See: [[rc://en/ta/man/translate/figs-imperative3p]])
-1CO	11	28	nhx7	figs-gendernotations	ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω	1	examine	Here, **a man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If it would be helpful in your language, you could express the idea behind these wordsby using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	11	28	nhx7	figs-gendernotations	ἄνθρωπος ἑαυτόν…ἐσθιέτω…πινέτω	1	examine	Here, **a man**, **himself**, and **him** are written in masculine form, but they refer to anyone, no matter which their gender might be. If it would be helpful in your language, you could express the idea behind these words by using word that do not have gender, or you could use both genders. Alternate translation: “a person … himself or herself … let him or her eat … let him or her drink” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	11	28	ih78	figs-infostructure	οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω	1	examine	Here, **in this way** introduces both **let him eat** and **let him drink**. If it would be helpful in your language, you could combine **let him drink** and the earlier command, or you could repeat **in this way**. Alternate translation: “in this way let him eat from the bread and drink from the cup” or “in this way let him eat from the bread, and in this way let him drink from the cup” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	11	28	hzac	figs-idiom	ἐκ τοῦ ἄρτου ἐσθιέτω	1	examine	Here, to **eat from** something means to **eat** some of that thing. If it would be helpful in your language, you could express **eat from** with a word or phrase that refers to eating part of something. Alternate translation: “let him eat eat his portion of the bread” or “let him eat some of the loaf of bread” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	11	29	gqd2	figs-metaphor	μὴ διακρίνων τὸ σῶμα	1	without discerning the body	Here, **body** could refer to: (1) the “church,” which is **the body** of Christ (for a similar use of **body**, see [12:27](../12/27.md)). The point would be that people are behaving during the Lord’s Supper in a way that does not respect fellow believers, who are **the body** of Christ. Alternate translation: “without discerning that fellow believers are the body” (2) the presence of **the body** of Christ in the Lord’s Supper itself. The point would be that believers are participating in the Lord’s Supper in a way that does not respect how Christ’s **body** is present in the bread and wine. Alternate translation: “without discerning the presence of the Lord’s body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -1714,7 +1714,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	21	jwzv	figs-ellipsis	ἡ κεφαλὴ τοῖς ποσίν	1	where would the body be?	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**is not able to say**). If your language does need these words, you could supply them from that clause. Alternate translation: “the head is not able to say to the feet” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	12	22	hnt4	translate-unknown	ἀσθενέστερα	1	where would the body be?	Here, **weaker** refers to physical frailty or lack of strength. It is unclear which body parts he might have considered to be **weaker**. Use a similar general word that identifies frailty or weakness. Alternate translation: “frailer” or “less strong” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	12	22	w75w	translate-unknown	ἀναγκαῖά	1	where would the body be?	Here, **essential** identifies the **weaker** bodies parts as required for the body to function properly. If it would be helpful in your language, you could express **essential** with a word or phrase that identifies the body parts as “necessary” or “required.” Alternate translation: “required” or “indispensable” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	12	22	q1wr	figs-explicit	πολλῷ μᾶλλον…ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστιν	1	where would the body be?	Here Paul seems to be stating a general principle that the **weaker** a body part is, the **more** it ends up being **essential** for the body. He implies a comparison with other body parts, which are “stronger” but “less essential.” If it would be helpful in your language, you could express the idea behind this general principle or what Paul is comparingmore explicitly. Alternate translation: “to be weaker than other members are actually that much more essential than those other members” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	12	22	q1wr	figs-explicit	πολλῷ μᾶλλον…ἀσθενέστερα ὑπάρχειν, ἀναγκαῖά ἐστιν	1	where would the body be?	Here Paul seems to be stating a general principle that the **weaker** a body part is, the **more** it ends up being **essential** for the body. He implies a comparison with other body parts, which are “stronger” but “less essential.” If it would be helpful in your language, you could express the idea behind this general principle or what Paul is comparing more explicitly. Alternate translation: “to be weaker than other members are actually that much more essential than those other members” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	12	23	apc4	figs-explicit	καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν; καὶ τὰ ἀσχήμονα ἡμῶν, εὐσχημοσύνην περισσοτέραν ἔχει;	1	our unpresentable members	Throughout this verse, Paul is most likely thinking about how we carefully wear clothing that covers our **less honorable** and **unpresentable** body parts. He does not specify which body parts these would be, but it is likely that he has genital organs in mind. If it would be helpful in your language, you could state explicitly that Paul has clothing in mind as the way we **bestow** some body parts with **greater honor** or give them **more dignity**. Alternate translation: “and those of the body which we think to be less honorable, we bestow them greater honor by clothing them; and our unpresentable members have more dignity because of the care we take to cover them” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	12	23	vilq	writing-pronouns	ἃ…τοῦ σώματος	1	our unpresentable members	Here, **those** refers back to the “members” in [12:22](../12/22.md). If it would be helpful in your language, you could express **those** with “members” instead. Alternate translation: “the members of the body which” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	12	23	ring	figs-infostructure	ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν	1	our unpresentable members	Here Paul identifies what he is talking about first (**those of the body which we think to be less honorable**) and then refers back to that phrase by using **them** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “we bestow greater honor on those of the body which we think to be less honorable” (See: [[rc://en/ta/man/translate/figs-infostructure]])
@@ -1725,7 +1725,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	12	24	qe2n	figs-ellipsis	οὐ χρείαν ἔχει	1	our unpresentable members	Here Paul does not specify what they do not **need**. He implies that they do not need to be treated with “dignity,” as the “unpresentable parts” are (see [12:23](../12/23.md)). If it would be helpful in your language, you could translate **do not have need** by referring back to how you translated what people do with their “unpresentable parts.” Alternate translation: “do not need to be treated with dignity” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	12	24	ik7r	figs-metaphor	συνεκέρασεν τὸ σῶμα	1	our unpresentable members	Here Paul speaks as if God took many different things and **combined** them **together** to make **the body**. By speaking in this way, he emphasizes that the body is made up of many different parts, but that God has united or **combined** all these parts together. If it would be helpful in your language, you could express **combined the body together** with a comparable metaphor or express the idea plainly. Alternate translation: “has assembled the body” or “has joined all the body parts into one body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	12	24	mqcu	figs-genericnoun	τὸ σῶμα	1	our unpresentable members	Here Paul is speaking of “bodies” in general, not of one particular **body**. If it would be helpful in your language, you could express this form with a form that refers to “bodies” in general. Alternate translation: “the human body” or “each body” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	12	24	gg2h	figs-explicit	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	our unpresentable members	Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body, so that what Paul has already stated in [12:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If it would be helpful in your language, you could express the idea behind this implicationmore plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	12	24	gg2h	figs-explicit	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	our unpresentable members	Here Paul implies that the body parts that “lack” honor receive **more honor** from God. The Corinthians would have understood this clause to mean that God is the one who created the body, so that what Paul has already stated in [12:23–24](../12/23.md) is true. God has made the body in such a way that we give more honor and dignity to the private and less honorable body parts. If it would be helpful in your language, you could express the idea behind this implication more plainly by including what humans think about the body parts. Alternate translation: “giving more honor to what we think has less honor” or “giving more honor to the body parts that we consider to be less honorable” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	12	24	sbnd	figs-abstractnouns	τῷ ὑστερουμένῳ, περισσοτέραν δοὺς τιμήν	1	our unpresentable members	If your language does not use an abstract noun for the idea behind **honor**, you can express the idea by using a verb such as “honor” or an adjective such as “honorable.” Alternate translation: “honoring more what is honored less” or “making honorable what is less honorable” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	12	25	uvnk	figs-litotes	μὴ…σχίσμα…ἀλλὰ	1	there may be no division within the body, but	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. If you do, you will need to express the contrast between the two halves of this verse as a connection. Alternate translation: “complete unity … and that” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	12	25	zvsl	figs-abstractnouns	μὴ ᾖ σχίσμα ἐν τῷ σώματι	1	there may be no division within the body, but	If your language does not use an abstract noun for the idea behind **division**, you can express the idea by using a verb such as “divide” or “split.” Alternate translation: “the body may not divide itself” or “the body may not become divided” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -1802,19 +1802,19 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	13	9	ntg7	grammar-connect-logic-result	γὰρ	1	Connecting Statement:	Here, **For** introduces Paul’s reason for saying that prophecies, tongues, and knowledge will pass away. If it would be helpful in your language, you could express **For** with a comparable word that introduces a reason why someone has made a claim. Alternate translation: “In fact,” or “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	13	9	es9w	figs-idiom	ἐκ μέρους	-1	Connecting Statement:	Here, **in part** refers to how something is only a **part** of a larger whole. If it would be helpful in your language, you could express **in part** with a comparable expression that indicates that something is only part of a larger whole. Alternate translation: “partially … partially” or “imperfectly … imperfectly” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	10	ezjx	figs-metaphor	ἔλθῃ τὸ τέλειον	1	Connecting Statement:	Here Paul speaks as if **the perfect** could “come,” by which he means that people experience **the perfect**. He uses this metaphor because he uses the verb **comes** also for Jesus’ return (see [4:5](../04/05.md); [11:26](../11/26.md)), and he wishes to identify the coming of **the perfect** with the coming of Jesus. The time when **the perfect comes** will be when Jesus comes back. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly and connect **the perfect** to Jesus’ return in another way. Alternate translation: “we experience the perfect at Jesus’ return” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	13	10	rt4m	figs-explicit	τὸ τέλειον, τὸ ἐκ μέρους	1	Connecting Statement:	Here, **that which {is} partial** refers back to the “knowing” and “prophesying” in [13:9](../13/09.md). The phrase **the perfect** contrasts with **partial**, so **the perfect** refers to full knowledge and experience of God and of what God says. If it would be helpful in your language, you could express the idea behind what **perfect** and **partial** refer tomore explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	13	10	rt4m	figs-explicit	τὸ τέλειον, τὸ ἐκ μέρους	1	Connecting Statement:	Here, **that which {is} partial** refers back to the “knowing” and “prophesying” in [13:9](../13/09.md). The phrase **the perfect** contrasts with **partial**, so **the perfect** refers to full knowledge and experience of God and of what God says. If it would be helpful in your language, you could express the idea behind what **perfect** and **partial** refer to more explicitly. Alternate translation: “the perfect experience of God … the partial experience of God, including knowledge and prophecy,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	11	tn5r	figs-123person	ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος; ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου	1	Connecting Statement:	Here Paul uses the first person **I** to describe himself as an example, but he implies that most people experience what he describes here. If it would be helpful in your language, you could express **I** with a form that provides a general example. Alternate translation: “When people were children, they spoke like children, they thought like children, they reasoned like children. When they became adults, they put away childish things” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	13	11	dx63	figs-parallelism	ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος	1	Connecting Statement:	Here Paul repeats **like a child** and the same structure in three consecutive clauses. This was worded powerfully in his culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “I did everything like a child” “I spoke, thought, and reasoned like a child” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	13	11	msy8		γέγονα ἀνήρ	1	Connecting Statement:	Alternate translation: “I became an adult”
 1CO	13	11	sp79	figs-metaphor	κατήργηκα τὰ τοῦ νηπίου	1	Connecting Statement:	Here Paul speaks as if he took **the {things} of the child** and **put** them **away** in a box or a closet. He means that he stopped doing **the {things} of the child**, such as “speaking,” “thinking,” or “reasoning” **like a child**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I got rid of childish things” or “I stopped doing childish things” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	13	12	w2eu	figs-explicit	βλέπομεν	1	now we see	Here Paul does not state what it is that **we see**. The Corinthians would have inferred that he meant that **we see** God. If it would be helpful in your language, you could express the idea behind this implicationexplicitly. Alternate translation: “we see God” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	13	12	w2eu	figs-explicit	βλέπομεν	1	now we see	Here Paul does not state what it is that **we see**. The Corinthians would have inferred that he meant that **we see** God. If it would be helpful in your language, you could express the idea behind this implication explicitly. Alternate translation: “we see God” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	12	mtw1	figs-metaphor	δι’ ἐσόπτρου ἐν αἰνίγματι	1	now we see	Here Paul speaks as if **we** were looking at **a mirror** and could see a reflection **unclearly**. With this metaphor, Paul could be expressing the idea: (1) that **now** we can **see** God only indirectly, like a reflection **in a mirror** is an indirect image. Alternate translation: “an indirect reflection of God, as if we were looking in a mirror” (2) that **now** we can only **see** some things about God, like a **mirror** only imperfectly reflects an image. Alternate translation: “imperfectly, as if we were looking at a vague reflection in a mirror” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	13	12	bn3h	translate-unknown	δι’ ἐσόπτρου	1	For now we see indirectly in a mirror	In Paul’s culture, **a mirror** was often made of polished metal. Often, these mirrors were relatively high quality and could reflect images well. Use a word in your language that describes something that reflects an image. Alternate translation: “in a looking glass” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	13	12	xx1g	figs-ellipsis	τότε δὲ πρόσωπον	1	but then face to face	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**we see**). If your language does need these words, you could supply them from that clause, but in the future tense. Alternate translation: “but then, we will see face” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	13	12	tjq9	figs-idiom	τότε δὲ πρόσωπον πρὸς πρόσωπον	1		Here, **face to face** identifies an action or situation as something that takes place in person. In other words, a person can actually see the other person’s **face**. If it would be helpful in your language, you could express **face to face** with a comparable idiom or express the idea plainly. Alternate translation: “but then, eye to eye” or “but then, in God’s direct presence” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	12	x54w	figs-explicit	τότε	-1		Here, **then** refers to the time when Jesus comes back and what happens after that. If it would be helpful in your language, you could express the idea behind what **then** refers to explicitly. Alternate translation: “then, when Jesus returns, … then, when Jesus returns,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	12	mgd5	writing-pronouns	ἄρτι γινώσκω ἐκ μέρους; τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην	1		Here Paul switches from first-person plural to first-person singular. Since he is using himself as an example for every believer, there is no special meaning behind the switch. Rather, Paul changes from plural to singular because it was good style in his culture. If it would be helpful in your language, you could express this verse in first-person plural as well, or you could include words that clarify that Paul is using himself as an example. Alternate translation: “Now I, for example, know in part, but then I will know fully, just as I also have been fully known” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	13	12	qp7g	figs-explicit	γινώσκω…ἐπιγνώσομαι	1	I will know fully	Again, Paul does not state what it is that **I know**. The Corinthians would have inferred that he meant that **I know** God. If it would be helpful in your language, you could express the idea behind this implicationexplicitly. Alternate translation: “I know God … I will know God fully” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	13	12	qp7g	figs-explicit	γινώσκω…ἐπιγνώσομαι	1	I will know fully	Again, Paul does not state what it is that **I know**. The Corinthians would have inferred that he meant that **I know** God. If it would be helpful in your language, you could express the idea behind this implication explicitly. Alternate translation: “I know God … I will know God fully” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	13	12	acp3	figs-idiom	ἐκ μέρους	1	I will know fully	Here, just as in [13:9](../13/09.md), **in part** refers to how something is only a **part** of a larger whole. If it would be helpful in your language, you could express **in part** with a comparable expression that indicates that something is only **part** of a larger whole. Alternate translation: “partially” or “imperfectly” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	13	12	i28w	figs-activepassive	καὶ ἐπεγνώσθην	1	just as I have also been fully known	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the person who is **known** rather than focusing on the one doing the “knowing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has also fully known me” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	13	13	peiw	grammar-connect-words-phrases	νυνὶ	1	faith, hope, and love	Here, **now** could function to: (1) introduce a summary statement about how things are. Alternate translation: “as it is,” (2) give the time during which **these three remain**. Alternate translation: “in the present,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -1831,26 +1831,26 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	1	x938	translate-unknown	ζηλοῦτε	1	Pursue love	Here, to **be zealous for** something means that one vigorously seeks after it or strongly desires it. If it would be helpful in your language, you could express **be zealous for** with a comparable expression. Alternate translation: “set your heart on” or “seek after” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	1	ki3l		μᾶλλον	1	especially that you may prophesy	Here, **especially** could mean: (1) that prophecy is the best **gift** to **be zealous** for. Alternate translation: “above all” (2) that prophecy is better than **spiritual gifts**. Alternate translation: “more than that,”
 1CO	14	2	bdhf	grammar-connect-logic-result	γὰρ	1	especially that you may prophesy	Here, **For** introduces the reasons why Paul wants the Corinthians to especially desire to prophesy. These reasons are found in [14:2–4](../14/02.md). If it would be helpful in your language, you could express **For** with a comparable way to introduce reasons for a claim. Alternate translation: “Here is why you should be zealous for prophecy:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-1CO	14	2	ii60	figs-genericnoun	ὁ…λαλῶν γλώσσῃ	1	especially that you may prophesy	Paul is speaking of people “who speak in tongues” in general; he is not speaking of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	14	2	ii60	figs-genericnoun	ὁ…λαλῶν γλώσσῃ	1	especially that you may prophesy	Paul is speaking of people “speaking in tongues” in general; he is not speaking of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	14	2	ftxf	translate-unknown	γλώσσῃ	1	especially that you may prophesy	Here and throughout this chapter, translate **tongue** and “tongues” as you did in [13:1](../13/01.md), [8](../13/08.md). (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	2	q21u	figs-gendernotations	ἀνθρώποις…δὲ λαλεῖ	1	especially that you may prophesy	Although the words **men** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could use a non gendered word or refer to both genders. Alternate translation: “to humans … but he or she speaks” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	2	uvxu	figs-abstractnouns	μυστήρια	1	especially that you may prophesy	If your language does not use an abstract noun for the idea behind **mysteries**, you can express the idea by using an adjective such as “secret” or “mysterious.” Alternate translation: “mysterious words” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	2	oiai		πνεύματι	1	especially that you may prophesy	Here, **spirit** could refer to: (1) the Holy Spirit, which enables or empowers the person to speak in the **tongue**. Alternate translation: “in God’s Spirit” or “by the power of God’s Spirit” (2) the person’s spirit, which refers to the interior life of a person. It is from this interior life that the **tongue** originates. Alternate translation: “in his spirit”
-1CO	14	3	iw24	figs-genericnoun	ὁ…προφητεύων	1	to build them up	Paul is speaking of people “who prophesy” in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	14	3	iw24	figs-genericnoun	ὁ…προφητεύων	1	to build them up	Paul is speaking of people “prophesying” in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	14	3	up3s	figs-gendernotations	ἀνθρώποις	1	to build them up	Although **men** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **men** with a non gendered word or refer to both genders. Alternate translation: “to humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	14	3	r1nx	figs-metaphor	οἰκοδομὴν	1	to build them up	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [8:1](../08/01.md). Alternate translation: “for growth” or “for edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	14	3	r1nx	figs-metaphor	οἰκοδομὴν	1	to build them up	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one prophesying** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [8:1](../08/01.md). Alternate translation: “for growth” or “for edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	3	zv5l	figs-doublet	παράκλησιν, καὶ παραμυθίαν	1	to build them up	Here, **encouragement** refers primarily to “encouraging” others to act or think in a specific way. On the other hand, **consolation** refers primarily to “comforting” others in grief or pain. If your language has words that fit with these distinctions, you could use them here. If your language does not have words that fit with these distinctions, you can use one general word for “exhortation” or **encouragement**. Alternate translation: “exhortation” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	14	3	ypx0	figs-abstractnouns	παράκλησιν, καὶ παραμυθίαν	1	to build them up	If your language does not use abstract nouns for the ideas behind **encouragement** and **consolation**, you can express the ideas by using verbs such as “encourage” and “console.” Alternate translation: “encouraging and consoling” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	14	4	k612	figs-genericnoun	ὁ λαλῶν γλώσσῃ…ὁ…προφητεύων	1	builds up	Here, just as in [14:2–3](../14/02.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “Anyone who speaks in a tongue … anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	14	4	b2mg	figs-metaphor	ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ	1	builds up	Just as in [14:3](../14/03.md), Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **The one who speaks in a tongue** helps himself or herself become stronger and more mature, while **the one who prophesies** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	14	4	k612	figs-genericnoun	ὁ λαλῶν γλώσσῃ…ὁ…προφητεύων	1	builds up	Here, just as in [14:2–3](../14/02.md), Paul is speaking of people “prophesying” and people “speaking in tongues” in general, not of two particular people. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “Anyone who speaks in a tongue … anyone who prophesies” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	14	4	b2mg	figs-metaphor	ἑαυτὸν οἰκοδομεῖ…ἐκκλησίαν οἰκοδομεῖ	1	builds up	Just as in [14:3](../14/03.md), Paul here speaks as if believers were a building that one **builds up**. With this metaphor, he emphasizes that **The one speaking in a tongue** helps himself or herself become stronger and more mature, while **the one prophesying** helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “helps himself grow … helps the church grow” or “edifies himself … edifies the church” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	5	f1sh	figs-ellipsis	μᾶλλον δὲ ἵνα	1	Now the one who prophesies is greater	Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**I desire**). If your language does need these words, you could supply them from that clause. Alternate translation: “but I desire even more that” or “but even more, I desire that” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	14	5	z5my	figs-genericnoun	ὁ προφητεύων…ὁ λαλῶν γλώσσαις	1	Now the one who prophesies is greater	Here, just as in [14:4](../14/04.md), Paul is speaking of people “who prophesy” and people “who speak in tongues” in general, not of two particular people. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
-1CO	14	5	o0b6	figs-explicit	μείζων	1	Now the one who prophesies is greater	Here, **greater** indicates that **the one who prophecies** does something that is more important and helpful than **the one who speaks in tongues**. It does not mean that God cares about the person **who prophesies** more than the person **who speaks in tongues**. If you readers would misunderstand **greater**, you could state explicitly how or in what way the person is **greater**. Alternate translation: “does something more useful” or “does what is more valuable” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	5	u9oq	figs-infostructure	ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ	1	Now the one who prophesies is greater	The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one who prophesies is greater than the one who speaks in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	14	5	z5my	figs-genericnoun	ὁ προφητεύων…ὁ λαλῶν γλώσσαις	1	Now the one who prophesies is greater	Here, just as in [14:4](../14/04.md), Paul is speaking of people “prophesying” and people “speaking in tongues” in general, not of two particular people. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who prophesies … anyone who speaks in tongues” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	14	5	o0b6	figs-explicit	μείζων	1	Now the one who prophesies is greater	Here, **greater** indicates that **the one prophesying** does something that is more important and helpful than **the one speaking in tongues**. It does not mean that God cares about the person **prophesying** more than the person **speaking in tongues**. If you readers would misunderstand **greater**, you could state explicitly how or in what way the person is **greater**. Alternate translation: “does something more useful” or “does what is more valuable” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	14	5	u9oq	figs-infostructure	ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ	1	Now the one who prophesies is greater	The ULT puts these clauses in parentheses because they give a qualification of what Paul has said about how **the one prophesying is greater than the one speaking in tongues**. In this clause, Paul clarifies that he is only speaking about **tongues** without interpretation. Further, if someone does **interpret** the **tongues**, then that can lead to **building up**, just like prophecy. Use a form in your language that would indicate a qualification or a parenthesis. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That is true except for when he interprets, so that the church receives building up” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	5	g9k1	grammar-connect-exceptions	ἐκτὸς εἰ μὴ διερμηνεύῃ, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ	1	he would interpret	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. If you use this alternate translation, you may need to remove the parentheses. Alternate translation: “and does not interpret, because it is only when he interprets that the church receives building up” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
-1CO	14	5	ut9b	writing-pronouns	διερμηνεύῃ	1	he would interpret	Here, **he** could refer back specifically to **the one who speaks in tongues**, but it does not have to do so. The word **he** could refer to anyone who can **interpret**, not just the person who is speaking **in tongues**. If it would be helpful in your language, you could express the idea behind that **he** refers to anyonemore clearly. Alternate translation: “he or somebody else would interpret” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	14	5	ut9b	writing-pronouns	διερμηνεύῃ	1	he would interpret	Here, **he** could refer back specifically to **the one speaking in tongues**, but it does not have to do so. The word **he** could refer to anyone who can **interpret**, not just the person who is speaking **in tongues**. If it would be helpful in your language, you could express the idea behind that **he** refers to anyone more clearly. Alternate translation: “he or somebody else would interpret” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	14	5	pmzu	figs-gendernotations	διερμηνεύῃ	1	he would interpret	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a non gendered word or refer to both genders. Alternate translation: “he or she would interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	14	5	o7ok	figs-metaphor	οἰκοδομὴν	1	he would interpret	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one who speaks in tongues** and also “interprets” helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [14:3](../14/03.md). Alternate translation: “growth” or “edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	14	5	o7ok	figs-metaphor	οἰκοδομὴν	1	he would interpret	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that **the one speaking in tongues** and also “interprets” helps other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [14:3](../14/03.md). Alternate translation: “growth” or “edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	6	fxhx	grammar-connect-words-phrases	νῦν δέ, ἀδελφοί	1	how will I benefit you?	Here, **But now** introduces what Paul thinks is true. The word **now** does not refer to time here. If it would be helpful in your language, you could express **But now** with a word or phrase that introduces what a person thinks is true. Alternate translation: “As it is, brothers,” or “But what is true, brothers, is that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	14	6	oemv	figs-gendernotations	ἀδελφοί	1	how will I benefit you?	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	6	jndd	figs-123person	ἔλθω…ὠφελήσω…λαλήσω	1	how will I benefit you?	Here Paul uses the first person to give himself as an example. If it would be helpful in your language, you could translate the first person as a generic third person. Alternate translation: “somebody comes … will he or she benefit … he or she speaks” or “people come … will they benefit … they speak” (See: [[rc://en/ta/man/translate/figs-123person]])
@@ -1860,7 +1860,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	6	l71k	figs-rquestion	τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω, ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ?	1	how will I benefit you?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “nothing.” In other words, Paul would be of no **benefit** at all. If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “I will not benefit you unless I speak to you either in revelation or in knowledge or in prophecy or teaching.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	6	v7a9	grammar-connect-exceptions	τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω	1	how will I benefit you?	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “will I not benefit you only when I speak to you” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	14	6	vqpn	figs-abstractnouns	ἢ ἐν ἀποκαλύψει, ἢ ἐν γνώσει, ἢ ἐν προφητείᾳ, ἢ διδαχῇ	1	how will I benefit you?	If your language does not use abstract nouns for the ideas behind **revelation**, **knowledge**, **prophecy**, or **teaching**, you can express the ideas by using verbs such as “reveal,” “know,” “prophesy,” and “teach.” Alternate translation: “either to show you things or to make you understand things or to prophesy to you or to instruct you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	14	7	d6mt	figs-infostructure	ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	Here Paul identifies what he is talking about first (**lifeless things giving sounds—whether flute or harp**) and then refers back to that phrase by using **they** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “If even lifeless things giving sounds—whether flute or harp—would not give different sounds” or “Take even lifeless things giving sounds—whether flute or harp—as an example. If they would not give different sounds” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	14	7	d6mt	figs-infostructure	ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς, εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	Here Paul identifies what he is talking about first (**lifeless {things} giving sounds—whether flute or harp**) and then refers back to that phrase by using **they** in his sentence. If your readers would be confused by this structure, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “If even lifeless things giving sounds—whether flute or harp—would not give different sounds” or “Take even lifeless things giving sounds—whether flute or harp—as an example. If they would not give different sounds” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	7	cv7t	translate-unknown	τὰ ἄψυχα	1	they do not make different sounds	Here**lifeless {things}** are things are inanimate objects, things that have never been alive. Paul is specifically thinking of instruments that humans use to make sounds. If it would be helpful in your language, you could express **lifeless {things}** with a word or phrase that normally refers to things that have never been alive. Alternate translation: “inanimate things” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	7	g2fx	figs-idiom	φωνὴν διδόντα…διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	In Paul’s culture, people would speak about how something could **give** a sound. This means that the thing creates or makes the sound. If it would be helpful in your language, you could express **giving sounds** or **give different sounds** with a comparable idiom or expression. Alternate translation: “creating sounds … they would not create different sounds” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	7	xunn	grammar-connect-condition-contrary	ἐὰν διαστολὴν τοῖς φθόγγοις μὴ δῷ	1	they do not make different sounds	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **flute** and **harp** really do **give different sounds**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if they actually did not give different sounds” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
@@ -1870,23 +1870,23 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	7	cfaw	figs-activepassive	πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον	1	how will it be known what is being played on the flute	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “how will anyone know the thing being played on the flute or the thing being played on the harp” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	8	qdy0	grammar-connect-words-phrases	καὶ γὰρ	1	who will prepare for battle?	Here, **For indeed** introduces another example that further supports what Paul said in the previous verse. If it would be helpful in your language, you could express **For indeed** with a word or phrase that introduces another example. Alternate translation: “Again,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	14	8	ykv3	figs-explicit	ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, τίς παρασκευάσεται εἰς πόλεμον	1	who will prepare for battle?	In Paul’s culture, soldiers would often use **a trumpet** to issue commands or signals before or during a **battle**. These signals could indicate that an enemy was coming, that the soldiers should attack or retreat, or various other things. If it would be helpful in your language, you could state explicitly that Paul jumps from talking about **a trumpet** to talking about a **battle** because the **trumpet** was used in warfare. Alternate translation: “if a trumpet gives an uncertain sound when a solider uses it to signal other soldiers, who will prepare for battle” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	8	h3hv	grammar-connect-condition-contrary	ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ	1	who will prepare for battle?	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **a trumpet** really does **give** a certain or clear **sound**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if a trumpet actually were to give an uncertain sound” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	14	8	h3hv	grammar-connect-condition-contrary	ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ	1	who will prepare for battle?	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **a trumpet** really does “give” a certain or clear **sound**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if a trumpet actually were to give an uncertain sound” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	14	8	hauz	figs-idiom	ἄδηλον…φωνὴν δῷ	1	who will prepare for battle?	In Paul’s culture, people would speak about how something **gives** a **sound**. This means that the thing creates or makes the **sound**. If it would be helpful in your language, you could express **gives an uncertain sound** with a comparable idiom or expression. See how you translated this idiom in [14:7](../14/07.md). Alternate translation: “creates an uncertain sound” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	8	ynnk	figs-explicit	ἄδηλον…φωνὴν	1	who will prepare for battle?	Here, **an uncertain sound** refers to notes that are not easily recognized or are difficult to hear. If it would be helpful in your language, you could express **an uncertain sound** with a word or phrase that refers to notes that are played poorly or are hard to hear. Alternate translation: “an unclear sound” or “an indistinct sound” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	8	z6jg	figs-rquestion	τίς παρασκευάσεται εἰς πόλεμον?	1	who will prepare for battle?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “no one will.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “people would never prepare for battle.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	9	q9lk	figs-ellipsis	οὕτως καὶ ὑμεῖς…ἐὰν	1	who will prepare for battle?	Here Paul omits some words that your language may require to make a complete thought. The Corinthians would have inferred that Paul meant they would be like instruments that do not make clear sounds. If your readers would not infer that information, and if your language requires more words to make a complete thought, you could supply them. Alternate translation: “You are like those instruments. Unless” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	14	9	f9h6		οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης, ἐὰν μὴ εὔσημον λόγον δῶτε	1	who will prepare for battle?	Here, **tongue** could refer to: (1) the human body part that people use to speak words. In this case, **with {your} tongue** modifies **give intelligible speech**. Alternate translation: “In the same way also you, unless you use your tongue to give intelligible speech” (2) the unknown language that some of the Corinthians were speaking. In this case, **with your tongue** modifies the first **you**. Alternate translation: “You act in the same way when you speak in a tongue. Unless you give intelligible speech”
+1CO	14	9	f9h6		οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης, ἐὰν μὴ εὔσημον λόγον δῶτε	1	who will prepare for battle?	Here, **tongue** could refer to: (1) the human body part that people use to speak words. In this case, **with {your} tongue** modifies **give intelligible speech**. Alternate translation: “In the same way also you, unless you use your tongue to give intelligible speech” (2) the unknown language that some of the Corinthians were speaking. In this case, **with {your} tongue** modifies the first **you**. Alternate translation: “You act in the same way when you speak in a tongue. Unless you give intelligible speech”
 1CO	14	9	ltq2	figs-idiom	εὔσημον λόγον δῶτε	1	who will prepare for battle?	Here, to **give intelligible speech** refers to making words that other people understand. If your language does not use **give** for **speech** or words, you can use a comparable expression. Alternate translation: “you speak intelligible words” or “you talk in intelligible language” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	9	bw66	translate-unknown	εὔσημον λόγον	1	who will prepare for battle?	Here, **intelligible speech** refers to words and sentences that other people can understand. If it would be helpful in your language, you could express **intelligible speech** with a comparable expression that identifies language that can be understood. Alternate translation: “understandable speech” or “words that others can comprehend” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	9	rlzw	figs-rquestion	πῶς γνωσθήσεται τὸ λαλούμενον?	1	who will prepare for battle?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The question assumes that the answer is “it will not be understood.” If it would be helpful in your language, you could express the idea behind this question with a strong negation. Alternate translation: “the thing being spoken will never be understood.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	9	qmc2	figs-activepassive	γνωσθήσεται τὸ λαλούμενον	1	who will prepare for battle?	If your language does not use the passive form in these ways, you can express the idea in active form or in another way that is natural in your language. Paul uses passive forms here to avoid stating who is speaking and who is understanding, which makes his question more general. If you must state who did the action, Paul implies that “you” are speaking and some other person is understanding. Alternate translation: “someone understand what you are speaking” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	14	9	m3cj	figs-idiom	εἰς ἀέρα λαλοῦντες	1	who will prepare for battle?	Here, **speaking into the air** is a way to say that the speech or words have no effect. In other words, no people but only **the air** hears the **speech**. If it would be helpful in your language, you could express **speaking into the air** with a comparable expression that describes words that have no effect or meaning. Alternate translation: “speaking empty words” or “talking to nothing” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	14	9	m3cj	figs-idiom	εἰς ἀέρα λαλοῦντες	1	who will prepare for battle?	Here, **speaking into {the} air** is a way to say that the speech or words have no effect. In other words, no people but only **{the} air** hears the **speech**. If it would be helpful in your language, you could express **speaking into {the} air** with a comparable expression that describes words that have no effect or meaning. Alternate translation: “speaking empty words” or “talking to nothing” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	10	ddu4	translate-unknown	εἰ τύχοι	1	none is without meaning	Here, **doubtless** indicates that Paul is assuming that there are **so many kinds of languages**. He is not arguing this and is not interested in proving it. If it would be helpful in your language, you could express **doubtless** with a comparable word or phrase that refers to something that is assumed to be true. Alternate translation: “assuredly” or “certainly” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	10	cfkk		οὐδὲν ἄφωνον	1	none is without meaning	Here, **without meaning** could refer to: (1) how all the **languages** “communicate” clearly among those who know those languages. Alternate translation: “and none communicate nothing” (2) how all the languages use “sound” or “voice” to communicate. Alternate translation: “none is without sound” or “all of them use the voice”
 1CO	14	10	im7a	figs-litotes	οὐδὲν ἄφωνον	1	none is without meaning	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that means the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “all have meaning” (See: [[rc://en/ta/man/translate/figs-litotes]])
 1CO	14	11	dl95	figs-hypo	ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος, καὶ ὁ λαλῶν ἐν ἐμοὶ βάρβαρος.	1	none is without meaning	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that he is with somebody who speaks a language that he does not know. In this situation, he and the other person are “foreigners” to each other. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “Suppose, then, that I do not know the meaning of a specific language. In this situation, I am a foreigner to anyone who speaks that language, and anyone who speaks that language is a foreigner to me” (See: [[rc://en/ta/man/translate/figs-hypo]])
 1CO	14	11	drm2	grammar-connect-words-phrases	ἐὰν οὖν	1	none is without meaning	Here, **then** could introduce: (1) an inference from the previous verse. In other words, if every language communicates meaning ([14:10](../14/10.md)), **then** a person who does not understand that meaning is **a foreigner** to the person who speaks that language. Alternate translation: “Therefore, if” (2) a contrast with the previous verse. In other words, although every language communicates meaning ([14:10](../14/10.md)), a person who does not understand the language cannot grasp that meaning. Alternate translation: “But if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	14	11	myal	grammar-connect-condition-hypothetical	ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς	1	none is without meaning	Here Paul uses the conditional form to show that not knowing **the meaning of the language** leads to being a **foreigner to the one speaking** that language. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “Then, whenever I do not know the meaning of the language” or “Suppose then that I do not know the meaning of the language. Then,” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	14	11	myal	grammar-connect-condition-hypothetical	ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς	1	none is without meaning	Here Paul uses the conditional form to show that not knowing **the meaning of the language** leads to being a **foreigner to the one speaking** that language. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **If** statement in a way that does show the relationship. Alternate translation: “Then, whenever I do not know the meaning of the language” or “Suppose then that I do not know the meaning of the language. Then,” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	11	ut5z	figs-123person	μὴ εἰδῶ…ἔσομαι…ἐμοὶ	1	none is without meaning	Here Paul uses the first person to give himself as an example. If it would be helpful in your language, you could translate the first person as a generic third person. Alternate translation: “somebody does not know … he or she will be … him or her” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	14	11	ueuu	figs-abstractnouns	τὴν δύναμιν τῆς φωνῆς	1	none is without meaning	If your language does not use an abstract noun for the idea behind **meaning**, you can express the idea by using a verb such as “communicates” or “means.” Alternate translation: “what the language means” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	11	szms	translate-unknown	βάρβαρος	-1	none is without meaning	Here, **foreigner** identifies someone with whom one does not share a culture and language. If it would be helpful in your language, you could express **foreigner** with a comparable term for someone who has a different language and culture. Alternate translation: “an outsider … will be an outsider” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -1897,27 +1897,27 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	12	di2n	figs-possession	πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας	1	try to excel in the gifts that build up the church	Here Paul uses the possession form to speak about **building up** that affects the **church**. If it would be helpful in your language, you could express the idea behind this form by translating **building up** as a verb with **church** as its object. Alternate translation: “so that you could build up the church” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	12	j1h7	figs-metaphor	τὴν οἰκοδομὴν	1	try to excel in the gifts that build up the church	Paul here speaks as if believers were a building that one “builds up.” With this metaphor, he emphasizes that the Corinthians should focus on helping other believers become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. See how you translated this metaphor in [14:3](../14/03.md), [5](../14/05.md). Alternate translation: “the growth” or “the edification” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	13	dsve	figs-imperative	ὁ λαλῶν γλώσσῃ, προσευχέσθω	1	interpret	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “the one speaking in tongues must pray” (See: [[rc://en/ta/man/translate/figs-imperative3p]])
-1CO	14	13	j87g	figs-genericnoun	ὁ λαλῶν γλώσσῃ	1	interpret	Paul is speaking of people “who speak in tongues” in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
+1CO	14	13	j87g	figs-genericnoun	ὁ λαλῶν γλώσσῃ	1	interpret	Paul is speaking of people “speaking in tongues” in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who speaks in a tongue” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	14	13	yjos	figs-ellipsis	διερμηνεύῃ	1	interpret	Here Paul omits what the person is going to **interpret** since he already stated it in the previous clause (**a tongue**). If you need to specify what the person will **interpret**, you could include a reference to the **tongue** here. Alternate translation: “he might interpret it” or “he might interpret what he said in the tongue” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	14	13	a378	figs-gendernotations	διερμηνεύῃ	1	interpret	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a non gendered word or refer to both genders. Alternate translation: “he or she might interpret” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	14	yi43	grammar-connect-condition-hypothetical	ἐὰν προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου	1	my mind is unfruitful	Here Paul uses the conditional form to show that praying **in a tongue** leads to the **spirit** praying but the **mind** being **unfruitful**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **If** statement in a way that does show the relationship. Alternate translation: “Whenever I pray in a tongue, my spirit” or “Suppose that I pray in a tongue. Then, my spirit” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	14	tfy0	figs-123person	προσεύχωμαι…μου…μου	1	my mind is unfruitful	Here Paul uses the first person to give himself as an example. If it would be helpful in your language, you could translate the first person as a generic third person, or explicitly state that Paul is an example. Alternate translation: “somebody would pray … his or her … his or her” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	14	14	gph1		τὸ πνεῦμά μου προσεύχεται	1	my mind is unfruitful	Here, **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “my inner spiritual being prays” or “my heart prays” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “the Holy Spirit prays with my spirit” or “the Holy Spirit directs my inner spiritual being in prayer”
 1CO	14	14	kjh6	figs-metaphor	ὁ…νοῦς μου ἄκαρπός ἐστιν	1	my mind is unfruitful	Here Paul speaks as if his **mind** were a plant or tree that could produce “fruit.” He states that his **mind** is **unfruitful** to indicate that it is not doing anything useful, just like a fruit tree that does not produce fruit. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “my mind does nothing” or “my mind is not involved” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	14	15	vm6p	figs-rquestion	τί οὖν ἐστιν?	1	What should I do?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If it would be helpful in your language, you could express the idea behind this questionby using a word or phrase that introduces a conclusion or solution. Alternate translation, as a statement: “I will tell you what I do.” or “This, then, is what to do.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	15	vm6p	figs-rquestion	τί οὖν ἐστιν?	1	What should I do?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If it would be helpful in your language, you could express the idea behind this question by using a word or phrase that introduces a conclusion or solution. Alternate translation, as a statement: “I will tell you what I do.” or “This, then, is what to do.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	15	nkgj	figs-123person	προσεύξομαι τῷ Πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ. ψαλῶ τῷ Πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ	1	What should I do?	Here, just as in [14:14](../14/14.md), Paul uses the first person to give himself as an example. If it would be helpful in your language, you could translate the first person as a generic third person, or explicitly state that Paul is an example. Alternate translation: “People should pray with their spirits, and they should also pray with their minds. People should sing with their spirits, and they should also sing with their minds” (See: [[rc://en/ta/man/translate/figs-123person]])
-1CO	14	15	nneh	grammar-connect-time-simultaneous	προσεύξομαι δὲ καὶ τῷ νοΐ…ψαλῶ δὲ καὶ τῷ νοΐ.	1	What should I do?	Here, doing things **with {my} mind** could happen: (1) at the same time as doing things **with {my} spirit**. In other words, Paul is saying that he will use both his **spirit** and **mind** at the same time when he “prays” or “sings.” Alternate translation: “and I will use my mind also … and I will use my mind also” (2) at a different time as doing things **with my spirit**. In other words, Paul is saying that he sometimes use his **spirit** and sometimes use his **mind**. Alternate translation: “but other times I will pray with my mind … but other times I will sing with my mind” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
+1CO	14	15	nneh	grammar-connect-time-simultaneous	προσεύξομαι δὲ καὶ τῷ νοΐ…ψαλῶ δὲ καὶ τῷ νοΐ.	1	What should I do?	Here, doing things **with {my} mind** could happen: (1) at the same time as doing things **with {my} spirit**. In other words, Paul is saying that he will use both his **spirit** and **mind** at the same time when he “prays” or “sings.” Alternate translation: “and I will use my mind also … and I will use my mind also” (2) at a different time as doing things **with {my} spirit**. In other words, Paul is saying that he sometimes use his **spirit** and sometimes use his **mind**. Alternate translation: “but other times I will pray with my mind … but other times I will sing with my mind” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
 1CO	14	15	r11f		τῷ Πνεύματι	-1	pray with my spirit … pray with my mind … sing with my spirit … sing with my mind	Here, just as in [4:14](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the **mind** but that is not somehow superior or closer to God. Alternate translation: “with my inner spiritual being … with my inner spiritual being” or “with my heart … with my heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “as the Holy Spirit directs my spirit … as the Holy Spirit directs my spirit” or “as the Holy Spirit directs my inner spiritual being … as the Holy Spirit directs my inner spiritual being”
-1CO	14	16	fyc7	grammar-connect-condition-hypothetical	ἐὰν εὐλογῇς πνεύματι…πῶς	1	you praise God … you are giving thanks … you are saying	Here Paul uses the conditional form to show that blessing **with the spirit** leads to **the one who fills the place of the ungifted** being unable to **say the “Amen”**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “whenever you bless with the spirit, how” or “Suppose that you bless with the spirit. Then, how” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
+1CO	14	16	fyc7	grammar-connect-condition-hypothetical	ἐὰν εὐλογῇς πνεύματι…πῶς	1	you praise God … you are giving thanks … you are saying	Here Paul uses the conditional form to show that blessing **with {the} spirit** leads to **the one filling the place of the ungifted** being unable to **say the “Amen”**. If the conditional form does not indicate a cause-and-effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “whenever you bless with the spirit, how” or “Suppose that you bless with the spirit. Then, how” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	14	16	niu5	figs-yousingular	εὐλογῇς…τῇ σῇ εὐχαριστίᾳ…λέγεις	1	you praise God … you are giving thanks … you are saying	Here Paul switches from using himself as an example to using one of the Corinthians as an example. Because of this, every **you** in this verse is singular. If it would be helpful in your language, you could translate the second-person singular as a second-person plural, or explicitly state that **you** functions as an example. Alternate translation: “you, for example, bless … your thanksgiving … you are saying” (See: [[rc://en/ta/man/translate/figs-yousingular]])
-1CO	14	16	crew	figs-explicit	εὐλογῇς πνεύματι	1	you praise God … you are giving thanks … you are saying	Here Paul is speaking about someone who is using **the spirit** only and not the “mind” to speak in “tongues.” If it would be helpful in your language, you could state explicitly that this is what Paul is talking about. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	14	16	crew	figs-explicit	εὐλογῇς πνεύματι	1	you praise God … you are giving thanks … you are saying	Here Paul is speaking about someone who is using **{the}spirit** only and not the “mind” to speak in “tongues.” If it would be helpful in your language, you could state explicitly that this is what Paul is talking about. Alternate translation: “you bless in tongues with the spirit only” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	16	gi1q		πνεύματι	1	you praise God … you are giving thanks … you are saying	Just as in [4:14–15](../04/14.md), **spirit** could refer to: (1) the inner part of a person, a part that contrasts with the mind but that is not somehow superior or closer to God. Alternate translation: “with your inner spiritual being” or “with your heart” (2) the Holy Spirit directing the **spirit** of a person. Alternate translation: “by the power of the Holy Spirit” or “as the Holy Spirit directs your inner spiritual being”
-1CO	14	16	r4w5	figs-rquestion	ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν?	1	how will the outsider say “Amen” … saying?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If it would be helpful in your language, you could express the idea behind this questionby using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	14	16	untg	figs-metaphor	ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου	1	how will the outsider say “Amen” … saying?	Here Paul speaks as if there were a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person who **fills the place of the ungifted** is characterized as **ungifted**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	14	16	r4w5	figs-rquestion	ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, πῶς ἐρεῖ, τὸ ἀμήν, ἐπὶ τῇ σῇ εὐχαριστίᾳ, ἐπειδὴ τί λέγεις, οὐκ οἶδεν?	1	how will the outsider say “Amen” … saying?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. Here, the answer to the question is “he cannot.” If it would be helpful in your language, you could express the idea behind this question by using a strong negation. Alternate translation: “the one who fills the place of the ungifted will not be able to say the ‘Amen’ at your thanksgiving, since he does not know what you are saying.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	16	untg	figs-metaphor	ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου	1	how will the outsider say “Amen” … saying?	Here Paul speaks as if there were a **place** for **the ungifted** which they would “fill.” He speaks in this way to characterize the person by the **place** they “fill.” In other words, a person **filling the place of the ungifted** is characterized as **ungifted**. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “the one who is ungifted” or “the ungifted person” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	16	g36b	figs-genericnoun	ὁ ἀναπληρῶν	1	how will the outsider say “Amen” … saying?	Paul is speaking of people who “fill” **the place of the ungifted** in general, not of one particular person. If it would be helpful in your language, you could express this form with a form that refers to people in general. Alternate translation: “anyone who fills” (See: [[rc://en/ta/man/translate/figs-genericnoun]])
 1CO	14	16	j3e3	translate-unknown	τοῦ ἰδιώτου	1	the ungifted	Here, **the ungifted** could refer to: (1) any person who does not understand the “tongue” in which the person is speaking. Alternate translation: “of the one who does not understand tongues” or “of the uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “of the outsider” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	14	16	ev63	figs-explicit	ἐρεῖ, τὸ ἀμήν, ἐπὶ	1	say “Amen”	Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If it would be helpful in your language, you could express the idea behind **Amen** or why people would say itby using a word that indicates agreement or by referring simply to agreement. Alternate translation: “will … agree with” or “will … say that he agrees with” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	16	i6o5	figs-explicit	ἐπὶ τῇ σῇ εὐχαριστίᾳ	1	say “Amen”	Here, **your thanksgiving** refers back to what the person said when they were “blessing” **with the spirit**. Paul uses a different word here, but they mean basically the same thing. If it would be helpful in your language, you could express **thanksgiving** by translating this phrase so that it clearly refers back to **bless with the spirit**. Alternate translation: “at what you said” or “at your blessing” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	14	16	ev63	figs-explicit	ἐρεῖ, τὸ ἀμήν, ἐπὶ	1	say “Amen”	Here, to **say the “Amen”** refers to responding in agreement to something that someone has said. This is because, in Christian gatherings, the word **Amen** was a common way to affirm or agree with someone. If it would be helpful in your language, you could express the idea behind **Amen** or why people would say it 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 it would be helpful in your language, you could express **thanksgiving** by translating this phrase so that it clearly refers back to **bless with {the} spirit**. Alternate translation: “at what you said” or “at your blessing” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	16	jxn4	figs-abstractnouns	ἐπὶ τῇ σῇ εὐχαριστίᾳ	1	say “Amen”	If your language does not use an abstract noun for the idea behind **thanksgiving**, you can express the idea by using a verb such as “thank.” Alternate translation: “at how you thanked God” or “at what you thanked God for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	16	m0x2	figs-gendernotations	οὐκ οἶδεν	1	say “Amen”	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a non gendered word or refer to both genders. Alternate translation: “he or she does not know” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	17	a7wr	figs-yousingular	σὺ μὲν…εὐχαριστεῖς	1	you certainly give	Here Paul continues to use one of the Corinthians as an example. Because of this, **you** in this verse is singular. If it would be helpful in your language, you could translate the second-person singular as a second-person plural, or explicitly state that **you** functions as an example. Alternate translation: “you, for example, certainly give thanks” (See: [[rc://en/ta/man/translate/figs-yousingular]])
@@ -1925,23 +1925,23 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	17	w25k	figs-metaphor	ὁ ἕτερος οὐκ οἰκοδομεῖται	1	the other person is not built up	Just as in [14:4](../14/04.md), Paul here speaks as if a person were a building that one “builds up.” With this metaphor, he emphasizes that **you** who are “giving thanks” are not helping other people become stronger, unlike the one who builds a house and thus makes it strong and complete. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “the other person is not helped to grow” or “the other person is not edified” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	17	m7cj	figs-activepassive	ὁ ἕτερος οὐκ οἰκοδομεῖται	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the person who **is not built up** rather than emphasizing the person who is not doing the building up. If you must state who did the action, Paul implies that “you” did it. Alternate translation: “you do not build up the other person” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	18	t27e	figs-ellipsis	πάντων ὑμῶν	1		Here Paul omits some words that your language may require to make a complete thought. Paul omits these words because he stated them explicitly in the previous clause (**speak in tongues**). If your language does need these words, you could supply them from that clause. Alternate translation: “all of you speak in tongues” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	14	19	w4pr	figs-metaphor	ἐν ἐκκλησίᾳ	1	than ten thousand words in a tongue	Here, **in the church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If it would be helpful in your language, you could express **in the church** by clarifying that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	14	19	w4pr	figs-metaphor	ἐν ἐκκλησίᾳ	1	than ten thousand words in a tongue	Here, **in {the} church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If it would be helpful in your language, you could express **in {the} church** by clarifying that **{the} church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	19	jht9	translate-numbers	πέντε	1	than ten thousand words in a tongue	Here Paul refers to **five** words to indicate just a few words in contrast to the **myriads** he will mention later on in the verse. There is no special significance to the number **five**. If it would be helpful in your language, you could express and think that **five** is a special number with a number that would not be considered special or indicate that Paul has “a few” words in mind. Alternate translation: “four” or “only several” (See: [[rc://en/ta/man/translate/translate-numbers]])
 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 **myriad** would be misunderstood in your language, you could use a word or phrase that refers to a large number. Alternate translation: “many words” or “a large number of words” (See: [[rc://en/ta/man/translate/figs-hyperbole]])
-1CO	14	20	luu4	figs-gendernotations	ἀδελφοί	1	General Information:	Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “Brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	14	20	luu4	figs-gendernotations	ἀδελφοί	1	General Information:	Although **Brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **Brothers** with a 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…τῇ κακίᾳ, νηπιάζετε	1	do not be children in your thinking	Here, much like in [13:11](../13/11.md), Paul compares people to **children**. He is particularly thinking about how children do not know very much or do very much. Paul does not want the Corinthians to be like children in how children know very little. Rather, he wants the Corinthians to be like children in how children do very little **evil**. If it would be helpful in your language, you could express this figure of speech as an analogy or in a nonfigurative way. If possible, preserve the metaphor, because Paul has already used “child” language in [13:11](../13/11.md). Alternate translation: “do not be immature, like children, … do very little evil, like children,” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 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 can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to emphasize the words rather than emphasizing whoever wrote the words. If you must state who did the action, you can use a vague or indefinite subject. Alternate translation: “In the Law someone wrote” or “They wrote in the Law” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	21	mbkb	writing-quotations	ἐν τῷ νόμῳ γέγραπται	1	In the law it is written,	In Paul’s culture, **it is written** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Isaiah” (see [Isaiah 28:11–12](../isa/28/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “It can be read in the Law” or “In the Law, the book of Isaiah says” (See: [[rc://en/ta/man/translate/writing-quotations]])
-1CO	14	21	up8a	figs-explicit	ἐν τῷ νόμῳ	1	In the law it is written,	Here, **law** refers to all of the scriptures of Israel that we call the Old Testament. It does not refer just to the first five books or to books that have “laws.” If it would be helpful in your language, you could express **law** with a term that refers more clearly to the Old Testament. Alternate translation: “In the scriptures” or “In the Israelites’ sacred book” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	14	21	up8a	figs-explicit	ἐν τῷ νόμῳ	1	In the law it is written,	Here, **Law** refers to all of the scriptures of Israel that we call the Old Testament. It does not refer just to the first five books or to books that have “laws.” If it would be helpful in your language, you could express **Law** with a term that refers more clearly to the Old Testament. Alternate translation: “In the Scriptures” or “In the Israelites’ sacred book” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	21	f5gp	figs-quotations	γέγραπται, ὅτι ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων, λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος	1	In the law it is written,	If you do not use this form in your language, you could translate these statements as indirect quotes instead of as direct quotes. Alternate translation: “it is written that by people of other tongues and by the lips of strangers God will speak to this people, but not even in this way will they hear him. So says the Lord” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	14	21	l9xz	figs-parallelism	ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων	1	By men of strange tongues and by the lips of strangers	Here Paul quotes two phrases that mean basically the same thing. In Paul’s culture, poetry often included repetition of the same idea in different words. If your readers would not recognize this as poetry, and if they would misunderstand why Paul repeats the same idea, you could combine these two phrases into one. Alternate translation: “By strangers of other tongues” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	14	21	trh3	figs-metonymy	ἑτερογλώσσοις	1	By men of strange tongues and by the lips of strangers	Here, **tongues** refers to words that people speak with their **tongues**. It primarily refers here to foreign languages, not primarily to unknown languages spoken in Christian worship. If it would be helpful in your language, you could express **tongues** with a word or phrase that refers to foreign languages. Alternate translation: “by people of other languages” or “people who speak different languages” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	14	21	q6ku	figs-metonymy	χείλεσιν ἑτέρων	1	By men of strange tongues and by the lips of strangers	Here, **lips** refers to words that people speak with their **lips**. If it would be helpful in your language, you could express **lips** with a word or phrase that refers to what people say. Alternate translation: “the words of strangers” or “the speech of strangers” (See: [[rc://en/ta/man/translate/figs-metonymy]])
 1CO	14	21	s7uu	figs-explicit	τῷ λαῷ τούτῳ	1	By men of strange tongues and by the lips of strangers	The Corinthians would have understood **this people** to refer to the people of Israel. If your readers would not make this inference, you could indicate it explicitly. Alternate translation: “to the people of Israel” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	14	21	sltb	figs-infostructure	λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος	1	By men of strange tongues and by the lips of strangers	Here Paul includes **says the Lord** to indicate who spoke the words he quotes. If your language would indicate who is speaking before or in the middle of the quote, you could move **says the Lord** to a more natural place. Alternate translation: “I will speak to this people,’ says the Lord, ‘but not even in this way will they hear me.’” (See: [[rc://en/ta/man/translate/figs-infostructure]])
+1CO	14	21	sltb	figs-infostructure	λαλήσω τῷ λαῷ τούτῳ καὶ οὐδ’ οὕτως εἰσακούσονταί μου, λέγει Κύριος	1	By men of strange tongues and by the lips of strangers	Here Paul includes **says {the} Lord** to indicate who spoke the words he quotes. If your language would indicate who is speaking before or in the middle of the quote, you could move **says {the} Lord** to a more natural place. Alternate translation: “I will speak to this people,’ says the Lord, ‘but not even in this way will they hear me.’” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	22	bp4j		εἰς σημεῖόν εἰσιν	1	Connecting Statement:	Here, **sign** could be: (1) a negative indication of God’s judgment or wrath. This would fit with what the quotation from Isaiah in the last verse suggests. Alternate translation: “are an indication of God’s judgment” (2) a positive indication of what convicts or impresses people. This would fit with what “signs” means in [1:22](../01/22.md), but it does not fit well with the next two verses (see [14:23–24](../14/23.md)). Alternate translation: “are impressive” or “are convicting”
 1CO	14	22	vl45	figs-infostructure	σημεῖόν…οὐ τοῖς πιστεύουσιν, ἀλλὰ τοῖς ἀπίστοις…οὐ τοῖς ἀπίστοις, ἀλλὰ τοῖς πιστεύουσιν	1	Connecting Statement:	If your language would naturally put those whom the signs are **to** before those whom they are **not to**, you could rearrange the clauses so that the **not** clause is second. Alternate translation: “a sign to the unbelievers, not to those who believe … is to those who believe, not to the unbelievers” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	22	qj5f	figs-ellipsis	ἡ…προφητεία, οὐ	1	not for unbelievers, but for believers	Here Paul omits some words that your language may require to make a complete thought. The Corinthians could have inferred: (1) the words “is for a sign,” since Paul used these words in the first half of the verse. Alternate translation: “prophecy is for a sign, not” (2) the word “is,” since Paul’s language often implies “is” when there is no verb. See the ULT. (See: [[rc://en/ta/man/translate/figs-ellipsis]])
@@ -1951,7 +1951,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	23	mlmt	figs-doublet	συνέλθῃ…ἐπὶ τὸ αὐτὸ	1	would they not say that you are insane?	Here Paul uses both **come together** and **to the same place** to emphasize that he is speaking about an official gathering of the church for worship. If your language does not use two similar phrases for emphasis like Paul does, then you can use just one phrase and indicate the emphasis in another way. Alternate translation: “might come together” or “might be in the same place” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	14	23	agza	translate-unknown	ἰδιῶται	1	would they not say that you are insane?	Here, just as in [14:16](../14/16.md), **ungifted** could refer to: (1) any person who does not understand the **tongues** that the other people are speaking. Alternate translation: “people who do not understand tongues” or “uninitiated” (2) a person who is not part of the Christian group. Alternate translation: “outsiders” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	23	n03r	figs-go	εἰσέλθωσιν	1	would they not say that you are insane?	Your language may say “would go in” rather than **would come in** in this situation. Use whatever form is natural. Alternate translation: “would go in” (See: [[rc://en/ta/man/translate/figs-go]])
-1CO	14	23	hj3d	figs-rquestion	οὐκ ἐροῦσιν ὅτι μαίνεσθε?	1	would they not say that you are insane?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “yes, they will.” If it would be helpful in your language, you could express the idea behind this questionby using a strong affirmation. Alternate translation: “they will definitely say that you are insane.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	23	hj3d	figs-rquestion	οὐκ ἐροῦσιν ὅτι μαίνεσθε?	1	would they not say that you are insane?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “yes, they will.” If it would be helpful in your language, you could express the idea behind this question by using a strong affirmation. Alternate translation: “they will definitely say that you are insane.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	14	23	xiiq	translate-unknown	μαίνεσθε	1	would they not say that you are insane?	People who are **insane** act in ways that are not normal or acceptable. Often these ways are dangerous, strange, or irrational. If it would be helpful in your language, you could express **insane** with a word or phrase that identifies people who are acting in irrational and strange ways. Alternate translation: “you are out of your minds” or “you are mad” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	14	23	fa7i	figs-123person	μαίνεσθε	1	would they not say that you are insane?	Here, **you** refers back to **the whole church** and **they** who **speak in tongues**. Paul switches from third person to second person to apply the hypothetical situation to the Corinthians. If it would be helpful in your language, you could express this switch with second person earlier in the verse or use the third person here. Alternate translation: “the church is insane” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	14	24	mm3e	figs-hypo	ἐὰν…πάντες προφητεύωσιν, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται	1	he would be convicted by all and examined by all	Here Paul is using a hypothetical situation to teach the Corinthians. He wants them to imagine that **all would prophesy**, and he implies that the whole church is together for this hypothetical situation, just like for the last one (see [14:23](../14/23.md)). Then, he wants them to imagine what would happen if **some unbeliever** or **ungifted person** is present and hears **all** prophesying. Use a natural way in your language to introduce a hypothetical situation. Alternate translation: “suppose that they all would prophesy. Suppose that some unbeliever or ungifted person comes in. In that situation, he is convicted” (See: [[rc://en/ta/man/translate/figs-hypo]])
@@ -1967,12 +1967,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	25	w31w	figs-idiom	πεσὼν ἐπὶ πρόσωπον	1	he would fall on his face and worship God	In Paul’s culture, “falling” **on** one’s **face** refers to kneeling down and putting one’s **face** close to the ground. This was a position used to show respect and sometimes worship. If it would be helpful in your language, you could express **having fallen on {his} face** with a comparable expression for a physical position used to show respect or worship, or you could express the idea plainly. Alternate translation: “having bowed down” or “kneeling to show respect” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	25	q5ee	figs-gendernotations	αὐτοῦ…πρόσωπον, προσκυνήσει	1	he would fall on his face and worship God	Although **his** and **he** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** and **he** with 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	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 it would be helpful in your language, you could express the idea behind this questionby using a word or phrase that introduces a conclusion or a clarification. Alternate translation: “This is what it is, brothers.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	14	26	bv9k	figs-rquestion	τί οὖν ἐστιν, ἀδελφοί?	1	What is tp be then, brothers?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. He himself gives the answer to the question in the next sentences. If it would be helpful in your language, you could express the idea behind this question 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 it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	26	ke1q	figs-go	συνέρχησθε	1	What is tp be then, brothers?	Here, **come together** refers to a group gathering in a specific place. Your language may say “go” or “gather” rather than **come** in contexts such as this. Use whatever is most natural. Alternate translation: “you go together” or “you assemble together” (See: [[rc://en/ta/man/translate/figs-go]])
-1CO	14	26	qgao	writing-pronouns	ἕκαστος	1	What is tp be then, brothers?	Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **when you come together**. If it would be helpful in your language, you could express **each one** with a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “every one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
-1CO	14	26	m04v	figs-parallelism	ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει	1	What is tp be then, brothers?	Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **when you come together**. If it would be helpful in your language, you could express why Paul repeats **has** with another form that indicates that any person might have any of these things. Alternate translation: “has a psalm or a teaching or a revelation or a tongue or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]])
+1CO	14	26	qgao	writing-pronouns	ἕκαστος	1	What is tp be then, brothers?	Here, **each one** refers to specific or individual believers in the Corinthian church. Paul does not mean that every person **has** each of these things, and he also does not mean that **each** person has only one of these things. Rather, he means that individual people within the Corinthian church may have any of these things **When you come together**. If it would be helpful in your language, you could express **each one** with a word or phrase that more clearly indicates that Paul is speaking in general. Alternate translation: “every one of you” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	14	26	m04v	figs-parallelism	ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει	1	What is tp be then, brothers?	Here Paul repeats **has** in order to emphasize any believer might “have” any of these things **When you come together**. If it would be helpful in your language, you could express why Paul repeats **has** with another form that indicates that any person might have any of these things. Alternate translation: “has a psalm or a teaching or a revelation or a tongue or an interpretation” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	14	26	qsx0	figs-abstractnouns	ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει	1	What is tp be then, brothers?	If your language does not use abstract nouns for the ideas behind **revelation** or **interpretation**, you can express the ideas by using verbs such as “reveal” and “interpret.” If you do, you may need to translate all the items in the list with verbal phrases. Alternate translation: “sings a psalm, instructs, explains something that was secret, speaks in a tongue, or interprets a tongue” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	26	dy8d	figs-explicit	ἑρμηνίαν	1	What is tp be then, brothers?	Here, just as in [12:10](../12/10.md), **interpretation** refers specifically to interpreting **a tongue**. If it would be helpful in your language, you could state explicitly that the **interpretation** is about is an **interpretation** of a **tongue**. Alternate translation: “an interpretation of a tongue” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	26	xzz2	figs-imperative3p	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-imperative3p]])
@@ -1991,7 +1991,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	28	u0ia	figs-gendernotations	σιγάτω…ἑαυτῷ…λαλείτω	1	must interpret	Although **him** and **himself** are masculine, Paul is using them to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** and **himself** with non gendered words or refer to both genders. Alternate translation: “let him or her be silent … let him or speak to himself or herself” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	28	c2wj	figs-imperative3p	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-imperative3p]])
 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 meets to worship God. If it would be helpful in your language, you could express **in the church** by clarifying that **the church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	14	28	pqky	figs-metaphor	ἐν ἐκκλησίᾳ	1	must interpret	Here, just as in [14:19](../14/19.md), **in {the} church** is a spatial metaphor that speaks of the **church** as if it were a place **in** which people could gather. Paul speaks in this way to indicate the situation which he is discussing: a gathering of believers that meets to worship God. If it would be helpful in your language, you could express **in {the} church** by clarifying that **{the} church** refers to a gathering of believers for worship. Alternate translation: “in the gathering of believers” or “during the worship service” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	28	fl59	figs-idiom	ἑαυτῷ…καὶ τῷ Θεῷ	1	must interpret	Here, **to himself and to God** could refer to: (1) how the person should keep the “tongue” between **himself** and **God**. In other words, the only people who experience the “tongue” are the person speaking it and God. This would mean that the person speaking the “tongue” says words in their head or very quietly. Alternate translation: “in his mind to God” or “quietly to God” (2) how the person should speak the “tongue” after the meeting is over and “he” is by **himself**. In this way, only the person who speaks the “tongue” and **God** hear it. Alternate translation: “to God when he is by himself” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	29	x2fd	grammar-connect-words-phrases	δὲ	1	Let two or three prophets speak	Here, **But** introduces similar instructions about a new topic (prophecy). If it would be helpful in your language, you could express **But** with a word or phrase that introduces a related topic. Alternate translation: “In the same way,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	14	29	a9iz	figs-explicit	προφῆται…δύο ἢ τρεῖς λαλείτωσαν	1	Let two or three prophets speak	Paul does not explicitly state in what situation **two or three prophets** should **speak**. He does not mean that only **two or three** prophets can ever speak. He could be speaking about: (1) each time the believers gathered to worship God. Alternate translation: “let two or three prophets speak every time you gather together” (2) the periods between when **the others evaluate**. In this case, **two or three prophets** can speak before the evaluation happens. Alternate translation: “let two or three prophets speak consecutively” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2009,12 +2009,12 @@ 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 it would be helpful in your language, you could express **one by one** with a word or phrase that refers to doing things successively or in order. Alternate translation: “in order” or “in turn” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	14	31	nrq1	figs-activepassive	πάντες παρακαλῶνται	1	all may be encouraged	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form to emphasize the person who is **encouraged** instead of the person doing the encouraging. If you must state who does the action, Paul implies that the ones who **prophesy** do it. Alternate translation: “the prophets may encourage all” or “the prophecies may encourage all” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	14	32	rcat	figs-activepassive	πνεύματα προφητῶν, προφήταις ὑποτάσσεται	1	all may be encouraged	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on the **spirits** rather than focusing on the **prophets** If you must state who does the action, Paul implies that **prophets** do it. Alternate translation: “prophets subject the spirits of prophets” or “prophets govern the spirits of prophets” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-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	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 it would be helpful in your language, you could express **For** with a word or phrase that introduces a reason or basis for a statement. Alternate translation: “you could know this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 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]])
 1CO	14	33	ze95	figs-possession	οὐ…ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης	1	God is not a God of confusion	Here Paul uses the possessive form to state that **God** is characterized by **peace**, not by **confusion**. If your language does not use the possessive form to characterize someone, you can use a form that does do this. Alternate translation: “God is not a confused God but a peaceful God” or “God is not related to confusion but to peace” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	14	33	cu4y	figs-abstractnouns	ἀκαταστασίας…εἰρήνης	1	God is not a God of confusion	If your language does not use abstract nouns for the ideas behind **confusion** and **peace**, you can express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused … peaceful” or “a confused God … a peaceful God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	14	33	cu4y	figs-abstractnouns	ἀκαταστασίας…ἀλλὰ εἰρήνης	1	God is not a God of confusion	If your language does not use abstract nouns for the ideas behind **confusion** and **peace**, you can express the idea by using adjectives such as “confused” and “peaceful.” Alternate translation: “confused, but peaceful” or “a confused God, but a peaceful God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	14	33	k0ma	figs-infostructure	εἰρήνης. ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων,	1	God is not a God of confusion	The phrase **As in all the churches of the saints** could modify: (1) the two verses that follow. Supporting this option is how the first half of this verse sounds like a conclusion and how it does not make much sense to say that **God** is a specific way **in all the churches**. See the ULT for this option. (2) the first sentence in this verse. Supporting this option is how “in the churches” is repeated near the beginning of the next verse and how Paul uses a phrase similar to this one at the end of sentences (see [4:17](../04/17.md); [7:17](../07/17.md)). Alternate translation: “of peace, as in all the churches of the saints.” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	14	33	m76o	figs-metaphor	ἐν πάσαις ταῖς ἐκκλησίαις	1	God is not a God of confusion	Here, **in all the churches** is a spatial metaphor that speaks of the **churches** as if they were a place in which people could gather. Paul speaks in this way to indicate the situation which he is discussing: the gatherings of believers who meet to worship God. If it would be helpful in your language, you could express **in all the churches** by clarifying that **the churches** refers to gatherings of believers for worship. Alternate translation: “in all the gatherings of believers” or “in all the worship services” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	14	34	gjv2	figs-explicit	αἱ γυναῖκες	1	let be silent	Here, **women** could refer to: (1) married **women** (and possibly **women** with close male relatives). In support of this view is the reference to “{their} own husbands” in [14:35](../14/35.md). Alternate translation: “wives” (2) **women** in general. Alternate translation: “women” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2041,9 +2041,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	14	37	h265	figs-gendernotations	δοκεῖ…ἐπιγινωσκέτω	1	he should acknowledge	Although **himself** and **him** are masculine, Paul is using these words to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **himself** and **him** with non gendered words or refer to both genders. Alternate translation: “thinks himself or herself … let him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	14	37	ab6u	figs-imperative3p	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-imperative3p]])
 1CO	14	37	b81a	figs-pastforfuture	γράφω	1	he should acknowledge	Here Paul uses the present tense to refer to this letter, 1 Corinthians. If your language would not use the present tense to refer to a letter that one is currently writing, you could use the tense that is natural in your language. Alternate translation: “I have written” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-1CO	14	37	z0hu	figs-possession	Κυρίου…ἐντολή	1	he should acknowledge	Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **the Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **the Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	14	37	z0hu	figs-possession	Κυρίου…ἐντολή	1	he should acknowledge	Here Paul uses the possessive form to the describe the **command** as: (1) a **command** that he gives with the authority of **{the} Lord**. Alternate translation: “a command that the Lord authorizes” or “a command that has the Lord’s authority” (2) a **command** that **{the} Lord** gave or currently gives. Alternate translation: “a command that the Lord gives” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	14	37	rc1r	figs-abstractnouns	Κυρίου…ἐντολή	1	he should acknowledge	If your language does not use an abstract noun for the idea behind **command**, you can express the idea by using a verb such as “command.” Alternate translation: “what the Lord commands” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	14	38	ilzx	grammar-connect-condition-fact	εἰ…τις ἀγνοεῖ	1	he should acknowledge	Here Paul speaks as **If** some of the Corinthians might be **ignorant**, but he expects that some of them truly might be. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you can use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
+1CO	14	38	ilzx	grammar-connect-condition-fact	εἰ…τις ἀγνοεῖ	1	he should acknowledge	Here Paul speaks as **if** some of the Corinthians might be **ignorant**, but he expects that some of them truly might be. He uses **if** to identify these people as the ones that he is addressing. If your language does not use **if** to identify a certain group of people, you can use a form that does do this. Alternate translation: “whoever is ignorant” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	14	38	m1lx		ἀγνοεῖ, ἀγνοείτω	1	he should acknowledge	Here, **ignorant** could refer to: (1) the opposite of “acknowledge” in the last verse ([14:37](../14/37.md)), that is, not accepting the authority of something or someone. Alternate translation: “does not acknowledge this, let him not be acknowledged” (2) not knowing that something is true. Alternate translation: “does not know this, let him continue not to know”
 1CO	14	38	b8fk	figs-explicit	ἀγνοεῖ	1	he should acknowledge	Here Paul does not state what the person **is ignorant** about. However, the previous verse ([14:37](../14/37.md)) implies that the person **is ignorant** about how what Paul has written is a command of the Lord. If your readers would not infer this information, you could state it explicitly. Alternate translation: “is ignorant that I am writing a command from the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	14	38	fde9	figs-imperative3p	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-imperative3p]])
@@ -2066,11 +2066,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	2	xh29	figs-activepassive	δι’ οὗ καὶ σῴζεσθε	1	you are being saved	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul could imply that: (1) God does it by means of the “gospel.” Alternate translation: “through which God is also saving you” (2) the gospel does it. Alternate translation: “which also is saving you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	15	2	d8or	figs-metaphor	τίνι λόγῳ…κατέχετε	1	you are being saved	Here Paul speaks as if **what word** were a physical object that the Corinthians could **hold firmly to**. He speaks in this way to refer to trust or belief that is as strong as someone’s grip on an object that they do not wish to lose. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “you never let go of the word” or “you persistently believe the word” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	2	le2k	figs-metonymy	τίνι λόγῳ	1	the word I preached to you	Here, **word** represents what someone says in words. If it would be helpful in your language, you could express **word** with an equivalent expression or plain language. Alternate translation: “to what” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	15	2	opvd	grammar-connect-logic-contrast	ἐκτὸς εἰ μὴ	1	the word I preached to you	Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If it would be helpful in your language, you could express this contrast by stating the contrast more explicitly. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
+1CO	15	2	opvd	grammar-connect-logic-contrast	ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε	1	the word I preached to you	Here, **unless** introduces the opposite of holding **firmly to the word**. Paul means that they **believed in vain** if they do not **hold firmly to the word**. If it would be helpful in your language, you could express this contrast by stating the contrast more explicitly. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “However, if you do not hold firmly to the word, you believed in vain” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
 1CO	15	3	cqxn	figs-metaphor	παρέδωκα…ὑμῖν ἐν πρώτοις	1	as of first importance	Here Paul speaks as if the gospel that he preached to the Corinthians were a physical object that he **delivered** to them. By speaking in this way, he emphasizes that he truly taught the Corinthians the gospel, and they now know it as well as if they held it in their hands. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “I instructed you among the first in” or “I handed over to you among the first” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	15	3	sp4p	figs-explicit	ἐν πρώτοις	1	as of first importance	Here, **among the first** could mean that: (1) what Paul is about to say is one of the **first** things he told them when he visited Corinth. Alternate translation: “as one of the first things I said” (2) what Paul is about to say is one of the most important things he told them when he visited Corinth. Alternate translation: “as one of the most important things I said” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	3	sp4p	figs-explicit	ἐν πρώτοις	1	as of first importance	Here, **among {the} first** could mean that: (1) what Paul is about to say is one of the **first** things he told them when he visited Corinth. Alternate translation: “as one of the first things I said” (2) what Paul is about to say is one of the most important things he told them when he visited Corinth. Alternate translation: “as one of the most important things I said” (See: [[rc://en/ta/man/translate/figs-explicit]])
 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 it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is referring to an important text. Alternate translation: “as the Scriptures say” or “as can be read in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]])
@@ -2119,10 +2119,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	12	jbi8	figs-idiom	ἐγήγερται	1	raised	Here, **raised** refers to someone who died and comes back to life. If your language does not use **raised** to describe coming back to life, you can use a comparable idiom or express the idea plainly. Alternate translation: “he was restored to life” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	12	zamn	figs-activepassive	ἐγήγερται	1	raised	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who **was raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	12	ja71	figs-nominaladj	ἐκ νεκρῶν…νεκρῶν	1	raised	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people … of the dead people” or “from the corpses … of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	15	12	ub2p	figs-rquestion	πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν?	1	how can some of you say there is no resurrection of the dead?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “that cannot be true.” If it would be helpful in your language, you could express the idea behind this questionby using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation, as a statement: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	12	ub2p	figs-rquestion	πῶς λέγουσιν ἐν ὑμῖν τινες, ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν?	1	how can some of you say there is no resurrection of the dead?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “that cannot be true.” If it would be helpful in your language, you could express the idea behind this question by using a word or phrase that indicates that Paul is shocked that they are saying this or that it is contradictory to say this. Alternate translation, as a statement: “I am amazed that some among you say that there is no resurrection of the dead.” or “it does not make sense for some among you to say that there is no resurrection of the dead.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	12	izkz	figs-abstractnouns	ἀνάστασις νεκρῶν οὐκ ἔστιν	1	how can some of you say there is no resurrection of the dead?	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	13	eqxa		εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν	1	if there is no resurrection of the dead, then not even Christ has been raised	Here, **there is no resurrection of the dead** repeats the words found at the end of the last verse ([15:12](../15/12.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true”
-1CO	15	13	zwcu	grammar-connect-condition-contrary	εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν	1	if there is no resurrection of the dead, then not even Christ has been raised	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of the dead**. He uses this form to show the Corinthians the implications of their claim that “there is no resurrection of the dead” (see [15:12](../15/12.md)). Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	15	13	eqxa		εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν	1	if there is no resurrection of the dead, then not even Christ has been raised	Here, **there is no resurrection of {the} dead** repeats the words found at the end of the last verse ([15:12](../15/12.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “if that were true”
+1CO	15	13	zwcu	grammar-connect-condition-contrary	εἰ…ἀνάστασις νεκρῶν οὐκ ἔστιν	1	if there is no resurrection of the dead, then not even Christ has been raised	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that there really is a **resurrection of {the} dead**. He uses this form to show the Corinthians the implications of their claim that “there is no resurrection of the dead” (see [15:12](../15/12.md)). Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if there actually were no resurrection of the dead” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	15	13	eq2c	figs-abstractnouns	ἀνάστασις νεκρῶν οὐκ ἔστιν	1	if there is no resurrection of the dead, then not even Christ has been raised	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will not resurrect” or “the dead will not be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	13	vbhj	figs-nominaladj	νεκρῶν	1	if there is no resurrection of the dead, then not even Christ has been raised	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	15	13	mi12	figs-activepassive	οὐδὲ Χριστὸς ἐγήγερται	1	not even Christ has been raised	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on Jesus, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -2138,12 +2138,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	15	r0xf	figs-exclusive	εὑρισκόμεθα…ἐμαρτυρήσαμεν	1	Connecting Statement:	Here, just as “our” did in [15:14](../15/14.md), **we** refers to Paul and the other apostles mentioned in earlier verses (see [15:11](../15/11.md)). It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	15	15	ctn5	figs-possession	ψευδομάρτυρες τοῦ Θεοῦ	1	we are found to be false witnesses about God	Here Paul uses the possessive form to indicate that he and other apostles would be **false witnesses** who say false things about **God**. If your language does not use this form to express that idea, you can express the idea by using a word such as “about” or by using a verbal phrase. Alternate translation: “false witnesses concerning God” or “falsely testifying about God” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	15	15	aq5s	figs-idiom	κατὰ τοῦ Θεοῦ	1	we are found to be	Here, **concerning God** could indicate: (1) that **God** is a person about whom **we testified**. Alternate translation: “about God” (2) that **we testified** against **God** by saying he did something that he did not do. Alternate translation: “against God” (3) that **God** is the authority by which **we testified**. Alternate translation: “by God” or “by God’s authority” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	15	15	w2rj	grammar-connect-condition-contrary	εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται	1	we are found to be	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if then the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	15	15	w2rj	grammar-connect-condition-contrary	εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται	1	we are found to be	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **{the} dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if then the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	15	15	szk1	figs-activepassive	νεκροὶ οὐκ ἐγείρονται	1	we are found to be	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are** or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	15	ju4x	figs-nominaladj	νεκροὶ	1	we are found to be	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	15	16	fbuz	grammar-connect-logic-result	γὰρ	1	we are found to be	Here, **For** introduces again (see [15:13](../15/13.md)) Paul’s proof that Christ was not raised if it is true that **the dead are not raised**. He reintroduces this proof because he stated at the end of the last verse that God did not raise Christ if the dead are not raised (see [15:15](../15/15.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces a proof. Alternate translation: “That is true because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
-1CO	15	16	a0fl		νεκροὶ οὐκ ἐγείρονται	1	we are found to be	Here, **the dead are not raised** repeats the words found at the end of the last verse ([15:15](../15/15.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that were true”
-1CO	15	16	mjq9	grammar-connect-condition-contrary	εἰ…νεκροὶ οὐκ ἐγείρονται	1	we are found to be	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	15	16	fbuz	grammar-connect-logic-result	γὰρ	1	we are found to be	Here, **For** introduces again (see [15:13](../15/13.md)) Paul’s proof that Christ was not raised if it is true that **{the} dead are not raised**. He reintroduces this proof because he stated at the end of the last verse that God did not raise Christ if the dead are not raised (see [15:15](../15/15.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces a proof. Alternate translation: “That is true because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+1CO	15	16	a0fl		νεκροὶ οὐκ ἐγείρονται	1	we are found to be	Here, **{the} dead are not raised** repeats the words found at the end of the last verse ([15:15](../15/15.md)). Paul repeats these words to make what he is arguing very clear. If your readers do not need these words to be repeated, and if they would be confused about why Paul is repeating himself, you could refer back to the words in the previous verse with a short phrase. Alternate translation: “that were true”
+1CO	15	16	mjq9	grammar-connect-condition-contrary	εἰ…νεκροὶ οὐκ ἐγείρονται	1	we are found to be	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **{the} dead** really are **raised**. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	15	16	rf43	figs-nominaladj	νεκροὶ	1	we are found to be	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	15	16	ieza	figs-activepassive	νεκροὶ οὐκ ἐγείρονται	1	we are found to be	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on who **are** or **are not raised** rather than focusing on the person doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	16	nrsp	figs-activepassive	οὐδὲ Χριστὸς ἐγήγερται	1	we are found to be	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who has or has not **been raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God has not raised even Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -2155,9 +2155,9 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	17	hcnt	figs-metaphor	ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν	1	your faith is in vain and you are still in your sins	Here Paul speaks as if **your sins** were something that a person could be **in**. By speaking in this way, he indicates that the **sins** characterize the person’s life or even control the person’s life. If it would be helpful in your language, you could express **in your sins** with a comparable metaphor or express the idea plainly. Alternate translation: “your sins still rule over you” or “you are still guilty of your sins” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	17	kkc4	figs-abstractnouns	ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν	1	your faith is in vain and you are still in your sins	If your language does not use an abstract noun for the idea behind **sins**, you can express the idea by using a verb such as “sin.” Alternate translation: “you are still people who sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	18	tnfe	grammar-connect-words-phrases	ἄρα καὶ	1	your faith is in vain and you are still in your sins	Here, **then also** introduces another inference from the conditional statement “if Christ has not been raised” in [15:17](../15/17.md). If it would be helpful in your language, you could express that **then also** connects to the beginning of the previous verse by restating the premise from that verse. Alternate translation: “Again, if Christ has not been raised, then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	15	18	ej91	figs-euphemism	οἱ κοιμηθέντες	1	your faith is in vain and you are still in your sins	Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **those who have fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
-1CO	15	18	jb0k	figs-metaphor	ἐν Χριστῷ	1	your faith is in vain and you are still in your sins	Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies **those who have fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	15	18	stvz	translate-unknown	ἀπώλοντο	1	your faith is in vain and you are still in your sins	Here, **have perished** could indicate that **those who have fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	15	18	ej91	figs-euphemism	οἱ κοιμηθέντες	1	your faith is in vain and you are still in your sins	Paul is referring to people who have died as **the ones having fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **the ones having fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
+1CO	15	18	jb0k	figs-metaphor	ἐν Χριστῷ	1	your faith is in vain and you are still in your sins	Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies **the ones having fallen asleep** as those who have believed **in Christ**. Alternate translation: “who believed in Christ” or “who are believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	15	18	stvz	translate-unknown	ἀπώλοντο	1	your faith is in vain and you are still in your sins	Here, **have perished** could indicate that **the ones having fallen asleep in Christ**: (1) will not live again, or will cease to exist. Alternate translation: “have been destroyed” or “are gone” (2) are not saved. Alternate translation: “have not been saved” or “are lost” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	19	fv8e	grammar-connect-condition-contrary	εἰ ἐν τῇ ζωῇ ταύτῃ, ἐν Χριστῷ ἠλπικότες ἐσμὲν μόνον	1	of all people	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that it is not **only in this life** that we **have hope in Christ**, since we also **have hope** for a new life. He uses this form to continue to show the Corinthians the implications of their claim about resurrection. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If only in this life did we actually have hope in Christ” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	15	19	tmk8	figs-infostructure	εἰ ἐν τῇ ζωῇ ταύτῃ…ἠλπικότες ἐσμὲν μόνον	1	of all people	Here, **only** could modify: (1) **in this life**. Alternate translation: “If it is only in this life that we have hope” (2) **we have hope**. Alternate translation: “If in this life we only have hope” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	15	19	iwky	figs-abstractnouns	ἐν τῇ ζωῇ ταύτῃ	1	of all people	If your language does not use an abstract noun for the idea behind **life**, you can express the idea by using a verb such as “live.” Alternate translation: “while we are currently living do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2168,11 +2168,11 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	20	a385	figs-activepassive	Χριστὸς ἐγήγερται	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **Christ**, who was **raised**, rather than focusing on the one doing the “raising.” If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	20	n6cl	figs-nominaladj	νεκρῶν	1	Christ has been raised from the dead, the firstfruit of those who have fallen asleep	Paul is using the adjective **dead** as a noun in order to refer to people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	15	20	zw31	figs-metaphor	ἀπαρχὴ τῶν κεκοιμημένων	1	the firstfruits	Here, **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies more resurrections with an analogy or express the idea plainly. Alternate translation: “and he is like the firstfruits, since his resurrection means that more of those who have fallen asleep will be raised” or “the guarantee that those who have fallen asleep will be raised” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	15	20	dcym	figs-euphemism	τῶν κεκοιμημένων	1	the firstfruits	Here Paul is referring to people who have died as **those who have fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **those who have fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
-1CO	15	21	bzud	grammar-connect-logic-result	ἐπειδὴ	1	death came by a man	Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also the resurrection of the dead**. If it would be helpful in your language, you could express **since** with a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
+1CO	15	20	dcym	figs-euphemism	τῶν κεκοιμημένων	1	the firstfruits	Here Paul is referring to people who have died as **the ones having fallen asleep**. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could express **the ones having fallen asleep** with a different polite way of referring to those who have died, or you could express the idea plainly. Alternate translation: “those who have passed away” or “those who are dead” (See: [[rc://en/ta/man/translate/figs-euphemism]])
+1CO	15	21	bzud	grammar-connect-logic-result	ἐπειδὴ	1	death came by a man	Here, **since** introduces a logical statement about how things work. Paul assumes that everyone agrees that **death {is} by a man**. His point is that, **since** things work that way, **by a man also resurrection of {the} dead**. If it would be helpful in your language, you could express **since** with a word or phrase that introduces this kind of logical connection. Alternate translation: “since we know that” or “because it is true that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	15	21	uca8	figs-abstractnouns	δι’ ἀνθρώπου θάνατος	1	death came by a man	If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” Alternate translation: “everyone dies by a man” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	21	mjjw	figs-extrainfo	δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου	1	death came by a man	Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins **the resurrection of the dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
-1CO	15	21	gsgb	figs-ellipsis	δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις	1	death came by a man	In both clauses, Paul omits the verb **is** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death is by a man, by a man also is the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	15	21	mjjw	figs-extrainfo	δι’ ἀνθρώπου…καὶ δι’ ἀνθρώπου	1	death came by a man	Here, the first **man** that Paul refers to would be “Adam,” the first man. When Adam sinned, **death** became a part of human life (see especially [Genesis 3:17–19](../gen/3/17.md)). The second **man** that Paul refers to is Christ, whose resurrection guarantees and begins the **resurrection of {the} dead**. However, since Paul explains this in the next verse ([15:22](../15/22.md)), if possible do not include this information here. If it would be helpful in your language, you could translate **a man** to make it clear that a specific **man** is in view in both cases. Alternate translation: “is by a specific man, by a specific man also” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
+1CO	15	21	gsgb	figs-ellipsis	δι’ ἀνθρώπου θάνατος, καὶ δι’ ἀνθρώπου ἀνάστασις	1	death came by a man	In both clauses, Paul omits the verb **{is}** because the Corinthians would infer it. If your readers would not infer this verb, you could include it in the first clause (as the ULT does) or in both clauses. Alternate translation: “death is by a man, by a man also is the resurrection” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	15	21	gf8p	figs-abstractnouns	ἀνάστασις νεκρῶν	1	by a man also came the resurrection of the dead	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the dead will resurrect” or “the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 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 it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “those who are related to Adam … those who are related to Christ” or “in union with Adam … in union with Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -2182,12 +2182,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	22	qusf	figs-explicit	πάντες	2	the firstfruits	Here, **all** contrasts with the **all** who are **in Adam** earlier in the sentence. Paul is not trying to argue about how many people **will be made alive again**. Rather he is contrasting how **all** who are **in Adam** end up dying, while **all** who are **in Christ** end up being **made alive**. If your readers would think that Paul is making a claim about how many people are **made alive**, you could use a word or phrase that identifies **all** as those who are **in Christ**. Alternate translation: “all who believe in him” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	23	ngp8	figs-idiom	ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι…Χριστός	1	the firstfruits	Here, **in {his} own order** identifies that things happen in a specific sequence or in turn. If it would be helpful in your language, you could express **in {his} own order** with a word or phrase that does introduce a sequence. Alternate translation: “But these things happen in sequence: first, Christ” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	23	zwxy	figs-ellipsis	ἕκαστος…ἐν τῷ ἰδίῳ τάγματι	1	the firstfruits	Here Paul omits some words that your language may need to make a complete thought. The Corinthians would have understood him to mean that, first, **each** is made alive **in {his} own order**. If your readers would not make this inference, you could include these words. Alternate translation: “each will be made alive in his own order” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	15	23	f3lg	figs-gendernotations	ἐν τῷ ἰδίῳ	1	the firstfruits	Although **his** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **his** with a non gendered word or refer to both genders. Alternate translation: “in his or her own” or “in their own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
+1CO	15	23	f3lg	figs-gendernotations	ἐν τῷ ἰδίῳ	1	the firstfruits	Although **{his}** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **{his}** with a non gendered word or refer to both genders. Alternate translation: “in his or her own” or “in their own” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	15	23	p4g9	figs-metaphor	ἀπαρχὴ Χριστός	1	the firstfruits	Here, just as in [15:20](../15/20.md), **firstfruits** refers to what farmers first gathered from their fields. Often, these **firstfruits** were offered to God to thank him for providing food. What Paul emphasizes here is that **firstfruits** implies that there will be more “fruits”, that is, crops or produce. If it would be helpful in your language, you could express that Paul uses **firstfruits** to emphasize that Jesus’ resurrection implies that there will be more resurrections with an analogy or express the idea plainly. Alternate translation: “Christ, who is like the firstfruits” or “the guarantee” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	23	bzh4	figs-explicit	ἐν τῇ παρουσίᾳ αὐτοῦ	1	the firstfruits	Here, **his coming** refers specifically to Jesus “coming back” to earth. If it would be helpful in your language, you could express **at his coming** with a phrase that more clearly refers to Jesus’ “second coming.” Alternate translation: “when he comes again” or “at his return” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	15	23	xr5q	figs-possession	οἱ τοῦ Χριστοῦ	1	the firstfruits	Here Paul uses the possessive form to describe **those** who belong to or believe in **Christ**. If your language does not use that form for this meaning, you can express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	15	23	xr5q	figs-possession	οἱ τοῦ Χριστοῦ	1	the firstfruits	Here Paul uses the possessive form to describe **the ones** who belong to or believe in **Christ**. If your language does not use that form for this meaning, you can express the idea with a phrase such as “belong to” or “believe in.” Alternate translation: “those who believe in Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	15	24	any2	grammar-connect-time-sequential	εἶτα	1	General Information:	Here, **Then** introduces events that occur after the “coming” in the last verse ([15:23](../15/23.md)). Paul does not clarify how soon after the “coming” these events will happen. If it would be helpful in your language, you could express **Then** with a word or phrase that more clearly identifies events happening in sequence. Alternate translation: “Next will be” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
-1CO	15	24	fp4n	figs-explicit	τὸ τέλος	1	General Information:	Here, **the end** identifies that something has reached its goal and thus ended. Paul does not state explicitly what **end** he has in mind, but the Corinthians would have inferred that he meant **the end** of the world as it currently exists. This does not mean that there will be no more world, but it means that things will be very different after **the end**. If it would be helpful in your language, you could express the idea behind what **end** Paul is speaking aboutexplicitly. Alternate translation: “the end of this world” or “the end of the way things are now” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	24	fp4n	figs-explicit	τὸ τέλος	1	General Information:	Here, **the end** identifies that something has reached its goal and thus ended. Paul does not state explicitly what **end** he has in mind, but the Corinthians would have inferred that he meant **the end** of the world as it currently exists. This does not mean that there will be no more world, but it means that things will be very different after **the end**. If it would be helpful in your language, you could express the idea behind what **end** Paul is speaking about explicitly. Alternate translation: “the end of this world” or “the end of the way things are now” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	24	towh	figs-infostructure	ὅταν παραδιδῷ τὴν Βασιλείαν τῷ Θεῷ καὶ Πατρί; ὅταν καταργήσῃ πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν	1	General Information:	Here, **when he has abolished** will occur before **when he hands over**. In Paul’s language, the sequence is clear even though the events are not in order. If your language would put the events in order, you could rearrange these two clauses to make the sequence clearer. Alternate translation: “when he has abolished all rule and all authority and power, when he hands over the kingdom to the God and Father” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	15	24	u298	writing-pronouns	παραδιδῷ…καταργήσῃ	1	General Information:	Here, **he** refers to “Christ.” If it would be helpful in your language, you could express to whom **he** refers with “Christ” in one or both of these places. Alternate translation: “Christ hands over … Christ has abolished” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	15	24	xkl6	guidelines-sonofgodprinciples	τῷ Θεῷ καὶ Πατρί	1	General Information:	Here, **God** and **Father** are two names for the same person. The name **Father** makes it clear that Paul is speaking about “God the Father” to distinguish him from “God the Son,” who is the one who **hands over the kingdom**. Use a word or phrase here that clearly names “God the Father.” Alternate translation: “God the Father” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -2196,7 +2196,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	24	kit3	figs-explicit	πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν	1	he will abolish all rule and all authority and power	Here, **rule**, **authority**, and **power** could identify: (1) any position or person that has **rule**, **authority**, and **power**. Alternate translation: “all positions of rule and all positions of authority and power” (2) powerful spiritual beings that have **rule**, **authority**, and **power** or that are called “rules,” “authorities,” and “powers.” Alternate translation: “all the powerful spiritual beings that exercise rule and authority and power” or “all spiritual beings and all angels and archangels” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	24	ksjs		πᾶσαν ἀρχὴν, καὶ πᾶσαν ἐξουσίαν, καὶ δύναμιν	1	he will abolish all rule and all authority and power	Here Paul includes **all** with the first two items in the list but not with the third item. He does this to connect the last two items together, which means that **all** modifies both **authority** and **power**. If you can group the last two items closely together, you could do so here. If it would be helpful in your language, you could express why Paul uses **all** with only two of the three items with one **all** to modify the whole list, or you could repeat **all** with each item. Alternate translation: “all rule and authority and power” or “all rule and all authority and all power”
 1CO	15	25	phrn	grammar-connect-words-phrases	γὰρ	1	until he has put all his enemies under his feet	Here, **For** introduces Paul’s explanation of how Christ “abolishes all rule and all authority and power” ([15:24](../15/24.md)). If it would be helpful in your language, you could express **For** with a word or phrase that introduces further explanation. Alternate translation: “Specifically,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	15	25	oeko	figs-explicit	δεῖ…αὐτὸν βασιλεύειν	1	until he has put all his enemies under his feet	Here Paul does not explain why Christ **must** reign. He implies that it is because this is what God the Father has decided. If it would be helpful in your language, you could express the idea behind what **must** impliesexplicitly. Alternate translation: “God chose that Christ will reign” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	25	oeko	figs-explicit	δεῖ…αὐτὸν βασιλεύειν	1	until he has put all his enemies under his feet	Here Paul does not explain why Christ **must** reign. He implies that it is because this is what God the Father has decided. If it would be helpful in your language, you could express the idea behind what **must** implies explicitly. Alternate translation: “God chose that Christ will reign” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	25	t8mk	figs-idiom	ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ	1	until he has put all his enemies under his feet	Here Paul speaks as if Christ will one day stand on or rest **his feet** on **the enemies**. In Paul’s culture, kings or generals might stand on or put their feet on leaders that they conquered. This showed that these leaders were indeed conquered and had to submit to the king or general who conquered them. If it would be helpful in your language, you could express **put all the enemies under his feet** with a comparable metaphor or express the idea plainly. Alternate translation: “until he has subdued all his enemies” or “until he has conquered all his enemies and put them under his feet” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	25	vnxs	writing-pronouns	θῇ	1	until he has put all his enemies under his feet	Every **he** and **his** in this verse refers to Christ except for perhaps this one. Here, **he** could refer to: (1) Christ, who puts his own **enemies under his feet**. Alternate translation: “he himself has put” (2) God (the Father), who puts **enemies under** Christ’s **feet**. Alternate translation: “God has put” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	15	25	dag1	figs-possession	τοὺς ἐχθροὺς	1	until he has put all his enemies under his feet	Here, **the enemies** refers most specifically to the enemies of Christ, but it may also include the enemies of believers. If it would be helpful in your language, you could express that **the enemies** refers to the **enemies** of Christ and his people with an appropriate possessive form here. Alternate translation: “his enemies” or “his and believers’ enemies” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -2212,28 +2212,28 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	27	isfu	writing-quotations	ὅταν…εἴπῃ ὅτι	1	he has put everything under his feet	In Paul’s culture, **when it says** is a normal way to refer back to a text that has already been mentioned. If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is referring back to what he just said. Alternate translation: “when the quote reads,” or “when we see in the quote the words,” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	27	gspq	figs-quotations	εἴπῃ ὅτι πάντα ὑποτέτακται	1	he has put everything under his feet	If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. Make sure that it is clear that Paul is repeating **he has put everything** from the previous quote so that he can comment on it. Alternate translation: “it says that he has put everything” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	15	27	bvxd	figs-idiom	δῆλον ὅτι	1	he has put everything under his feet	Here, **{it is} clear** indicates that someone is pointing out something that is or should be obvious. In other words, the author does not need to argue for what is **clear** and can instead just point it out. If it would be helpful in your language, you could express **{it is} clear** with a comparable word or phrase that introduces something obvious. Alternate translation: “you could tell that” or “it is obvious that” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	15	27	lzex	figs-explicit	τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα	1	he has put everything under his feet	Here the Corinthians would have known that **the one who put everything** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “the one who put everything in subjection to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	27	lzex	figs-explicit	τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα	1	he has put everything under his feet	Here the Corinthians would have known that **the one having put everything** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “the one who put everything in subjection to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	27	p2m3	translate-unknown	ἐκτὸς	1	he has put everything under his feet	Here, **excepted** identifies something as an “exception” to a general rule or statement. Here Paul means that **the one who put everything** is not included in **everything**. If it would be helpful in your language, you could express **{is} excepted** with a word or phrase that identifies an exception. Alternate translation: “is not included” or “is not subjected” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	28	xm8u	figs-activepassive	ὑποταγῇ…τὰ πάντα	1	all things are subjected to him	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **all {things}** that are **subjected**, rather than focusing on the one doing the “subjecting.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God has subjected all things” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	28	im2j	guidelines-sonofgodprinciples	ὁ Υἱὸς	1	the Son	Paul here refers to God **the Son** as opposed to God “the Father,” whom he referred to in [15:24](../15/24.md). Use a translation that clearly refers to God **the Son**. Alternate translation: “God’s Son” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 1CO	15	28	a1cd	figs-activepassive	καὶ αὐτὸς ὁ Υἱὸς, ὑποταγήσεται	1	the Son himself will be subjected	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the Son** who is **subjected**, rather than focusing on the one doing the “subjecting.” If you must state who does the action, Paul could imply that: (1) the **Son** does it to himself. Alternate translation: “the Son will also subject himself” (2) “God” does it. Alternate translation: “God will subject the Son himself also” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	28	m6e3	figs-rpronouns	αὐτὸς ὁ Υἱὸς	1	the Son himself will be subjected	Here, **himself** focuses attention on **the Son** and emphasizes that **the Son** is the one doing this. If **himself** would not draw attention to **the Son** in your language, you could express the attention or focus in another way. Alternate translation: “even the Son” or “the Son indeed” (See: [[rc://en/ta/man/translate/figs-rpronouns]])
-1CO	15	28	ksj4	figs-explicit	τῷ ὑποτάξαντι αὐτῷ τὰ πάντα	1	the Son himself	Here, just as in [15:27](../15/27.md), the Corinthians would have known that **the one who subjected all {things}** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “to the one who subjected all things to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	28	ksj4	figs-explicit	τῷ ὑποτάξαντι αὐτῷ τὰ πάντα	1	the Son himself	Here, just as in [15:27](../15/27.md), the Corinthians would have known that **the one having subjected all {things}** is God the Father. If your readers would not make this inference, you could include an explicit reference to “God.” Alternate translation: “to the one who subjected all things to him, that is, God,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	28	aye7		ὁ Θεὸς	1	the Son himself	Here, **God** could refer to: (1) **God** the Father specifically. Alternate translation: “God the Father” (2) all three persons that are **God**. Alternate translation: “the Trinity” or “the trinitarian God”
 1CO	15	28	v3lb	figs-idiom	πάντα ἐν πᾶσιν	1	the Son himself	Here, **all in all** is a phrase that emphasizes that **God** rules and controls everything that exists. If it would be helpful in your language, you could express **all in all** with a comparable phrase that refers to how **God** rules and controls **all** things. Alternate translation: “supreme” or “the one who rules all things” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	29	j7o9	grammar-connect-logic-contrast	ἐπεὶ	1	Or else what will those do who are baptized for the dead?	Here, **Otherwise** introduces the opposite of what Paul has argued in [15:12–28](../15/12.md). If what he has argued about Jesus’ resurrection and its importance is not true, then what he says in this verse must be true. If it would be helpful in your language, you could express **Otherwise** with a word or phrase that introduces an opposite or contrast. Alternate translation: “If all that is not true” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
-1CO	15	29	a4d4	figs-rquestion	τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν?	1	Or else what will those do who are baptized for the dead?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “They will accomplish nothing.” If it would be helpful in your language, you could express the idea behind this questionby using a strong negation. Alternate translation: “those who are baptized for the dead do nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	29	a4d4	figs-rquestion	τί ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν?	1	Or else what will those do who are baptized for the dead?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “They will accomplish nothing.” If it would be helpful in your language, you could express the idea behind this question by using a strong negation. Alternate translation: “those who are baptized for the dead do nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	29	izah	figs-activepassive	ποιήσουσιν, οἱ βαπτιζόμενοι	1	Or else what will those do who are baptized for the dead?	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “will those do whom others baptize” or “will those do who receive baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	15	29	jpb7	figs-explicit	ποιήσουσιν, οἱ βαπτιζόμενοι	1	Or else what will those do who are baptized for the dead?	Here Paul speaks of “doing” something in the future. He could be referring to: (1) the intended result of being **baptized**, which happens after the baptism. Alternate translation: “will those accomplish who are baptized” (2) what the people **who are baptized** think that they are doing. Alternate translation: “do those who are baptized think that they are doing” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	15	29	m7v6	figs-explicit	ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν…βαπτίζονται ὑπὲρ αὐτῶν	1	Or else what will those do who are baptized for the dead?	It is unclear what being **baptized for the dead** actually means and what kind of practice it refers to. What is clear is that the practice only makes sense if one believes that **the dead** are **raised**. If possible, express these phrases in general terms. Two of the most common ways to understand being **baptized for the dead** are that it could refer to: (1) the practice of living believers receiving baptism in place of people who died without being baptized. Alternate translation: “will those do who are baptized in place of the dead … are they baptized in their place” (2) people receiving baptism because they believe that the **dead** will “rise.” They could be expecting their own resurrection or the resurrection of people they knew who are **dead**. Alternate translation: “will those do who are baptized with the dead in mind … are they baptized with them in mind” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	29	jpb7	figs-explicit	ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν	1	Or else what will those do who are baptized for the dead?	Here Paul speaks of “doing” something in the future. He could be referring to: (1) the intended result of being **baptized**, which happens after the baptism. Alternate translation: “will those accomplish who are baptized” (2) what the people **being baptized** think that they are doing. Alternate translation: “do those who are baptized for the dead think that they are doing” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	29	m7v6	figs-explicit	ποιήσουσιν, οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν…βαπτίζονται ὑπὲρ αὐτῶν	1	Or else what will those do who are baptized for the dead?	It is unclear what **being baptized for the dead** actually means and what kind of practice it refers to. What is clear is that the practice only makes sense if one believes that **the dead** are **raised**. If possible, express these phrases in general terms. Two of the most common ways to understand **being baptized for the dead** are that it could refer to: (1) the practice of living believers receiving baptism in place of people who died without being baptized. Alternate translation: “will those do who are baptized in place of the dead … are they baptized in their place” (2) people receiving baptism because they believe that the **dead** will “rise.” They could be expecting their own resurrection or the resurrection of people they knew who are **dead**. Alternate translation: “will those do who are baptized with the dead in mind … are they baptized with them in mind” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	29	js1o	figs-nominaladj	τῶν νεκρῶν…νεκροὶ	1	Or else what will those do who are baptized for the dead?	Paul is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people … the dead people” or “the corpses … the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	15	29	t3yc	grammar-connect-condition-contrary	εἰ ὅλως νεκροὶ οὐκ ἐγείρονται	1	are not raised	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **the dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised at all” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	15	29	t3yc	grammar-connect-condition-contrary	εἰ ὅλως νεκροὶ οὐκ ἐγείρονται	1	are not raised	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **{the} dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **{the} dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if the dead actually are not raised at all” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	15	29	jdc9	figs-activepassive	νεκροὶ οὐκ ἐγείρονται	1	the dead are not raised	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are or **are not raised** rather than focusing on the person doing the raising. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God does not raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	15	29	s7kx	figs-rquestion	τί καὶ βαπτίζονται ὑπὲρ αὐτῶν	1	why then are they baptized for them?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no reason why.” If it would be helpful in your language, you could express the idea behind this questionby using a strong negation. Alternate translation: “they are baptized for them for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	29	s7kx	figs-rquestion	τί καὶ βαπτίζονται ὑπὲρ αὐτῶν	1	why then are they baptized for them?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no reason why.” If it would be helpful in your language, you could express the idea behind this question by using a strong negation. Alternate translation: “they are baptized for them for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	29	mdnr	figs-activepassive	βαπτίζονται	1	why then are they baptized for them?	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are getting **baptized** rather than focusing on the person doing the “baptizing.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “do others baptize them” or “do they receive baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	15	29	wibf	writing-pronouns	βαπτίζονται ὑπὲρ αὐτῶν	1	why then are they baptized for them?	Here, **they** refers to the people **who are baptized for the dead**, while **them** refers to **the dead**. If it would be helpful in your language, you could state explicitly what people these pronouns the refer to. Alternate translation: “are these people baptized for the dead” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	15	29	wibf	writing-pronouns	βαπτίζονται ὑπὲρ αὐτῶν	1	why then are they baptized for them?	Here, **they** refers to the people **being baptized for the dead**, while **them** refers to **{the} dead**. If it would be helpful in your language, you could state explicitly what people these pronouns the refer to. Alternate translation: “are these people baptized for the dead” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	15	30	mh1y	grammar-connect-words-phrases	τί καὶ	1	Why then, are we in danger every hour?	Here, **Why also** introduces another response to the condition “If the dead are not raised at all” in [15:29](../15/29.md). Use a word or phrase that clearly connects this question back to that condition. Alternate translation: “Again, if that is true, why” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	15	30	h4ra	figs-rquestion	τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν?	1	Why then, are we in danger every hour?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no reason why.” If it would be helpful in your language, you could express the idea behind this questionby using a strong affirmation. Alternate translation: “We also are in danger every hour for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	30	h4ra	figs-rquestion	τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν?	1	Why then, are we in danger every hour?	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no reason why.” If it would be helpful in your language, you could express the idea behind this question by using a strong affirmation. Alternate translation: “We also are in danger every hour for nothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	30	ogf1	figs-exclusive	ἡμεῖς	1	Why then, are we in danger every hour?	Here, **we** refers to Paul and other apostles who preach the gospel. It does not include the Corinthians. (See: [[rc://en/ta/man/translate/figs-exclusive]])
 1CO	15	30	t593	figs-explicit	ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν	1		Here Paul says that **we** are **in danger** because of the work that he and others do to proclaim the gospel. If your readers would not infer that this is why Paul and others are **in danger**, you could express the idea explicitly. Alternate translation: “are we in danger every hour on account of the gospel” or “are we in danger every hour because we proclaim the good news” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	30	dmcj	figs-abstractnouns	ἡμεῖς κινδυνεύομεν	1		If your language does not use an abstract noun for the idea behind **danger**, you can express the idea by using a verb such as “endanger” or an adverb such as “dangerously.” Alternate translation: “do we live dangerously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2243,7 +2243,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	31	v5iv		τὴν ὑμετέραν καύχησιν	1	I swear by my boasting in you	Alternate translation: “my boasting about you”
 1CO	15	31	znl3	figs-gendernotations	ἀδελφοί	1	my boasting in you, brothers, which I have in Christ Jesus our Lord	Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	15	31	p3ym	figs-metaphor	ἐν Χριστῷ Ἰησοῦ, τῷ Κυρίῳ ἡμῶν	1	my boasting in you	Here Paul uses the spatial metaphor **in Christ Jesus our Lord** to describe the union of believers with Christ. In this case, being **in Christ**, or united to Christ, identifies Paul’s **boasting** as something that only matters or is valid in his union with Christ. Alternate translation: “in union with Christ Jesus our Lord” or “because I am united to Christ Jesus our Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	15	32	q6mb	figs-rquestion	εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος?	1	What do I gain … if I fought with beasts at Ephesus … not raised	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no profit.” If it would be helpful in your language, you could express the idea behind this questionby using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	32	q6mb	figs-rquestion	εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος?	1	What do I gain … if I fought with beasts at Ephesus … not raised	Paul does not ask this question because he is looking for information. Rather, he asks it to involve the Corinthians in what he is arguing. The implied answer to the question is “There is no profit.” If it would be helpful in your language, you could express the idea behind this question by using a strong affirmation. Alternate translation: “There is no profit to me, according to men, if I fought wild beasts at Ephesus.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 1CO	15	32	vgax	figs-idiom	τί μοι τὸ ὄφελος	1	What do I gain … if I fought with beasts at Ephesus … not raised	Here, **the profit to me** refers to something that is good for Paul. If it would be helpful in your language, you could express **the profit to me** with a comparable word or phrase that refers to something that is good or beneficial for someone. Alternate translation: “What good is it to me” or “How does it benefit me” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	32	ghif	figs-infostructure	εἰ κατὰ ἄνθρωπον, ἐθηριομάχησα	1	What do I gain … if I fought with beasts at Ephesus … not raised	Here, **according to men** could modify: (1) **I fought**. In this case, Paul would be fighting with merely human goals and strategies. Alternate translation: “if I fought according to men against wild beasts” (2) **wild beasts**. In this case, Paul would be identifying the phrase **wild beasts** as a figurative reference to his enemies. Alternate translation: “if I fought wild beasts, speaking,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	15	32	vslh	figs-idiom	κατὰ ἄνθρωπον	1	What do I gain … if I fought with beasts at Ephesus … not raised	Here, **according to men** identifies thinking or acting in only human ways. If it would be helpful in your language, you could express the idea behind **according to men**by using a word or phrase that refers to what people who do not believe say and argue. Alternate translation: “according to what mere humans think” or “according to this world” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -2251,7 +2251,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	32	wvra	grammar-connect-condition-fact	εἰ	1	What do I gain … if I fought with beasts at Ephesus … not raised	Paul is speaking as if fighting **wild beasts** was a hypothetical possibility, but he means that it actually happened. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying did not happen, then you can introduce the clause with a word such as “when.” Alternate translation: “when” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	15	32	lm3v	figs-metaphor	ἐθηριομάχησα	1	I fought with beasts at Ephesus	Here, the **wild beasts** could be: (1) a figurative reference to enemies, who acted like **wild beasts**. In support of this is the fact that, except for this verse, the Bible does not talk about Paul fighting **wild beasts**. Alternate translation: “I fought savage enemies” or “I strove with opponents as fierce as wild beasts” (2) a literal reference to fighting **wild** animals. Alternate translation: “I fought against wild animals” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	32	maht	translate-unknown	ἐν Ἐφέσῳ	1	I fought with beasts at Ephesus	**Ephesus** was a city on the west coast of what is now Turkey. Paul spent time there soon after leaving Corinth (see [Acts 18:19–21](../act/18/19.md)). After some more travels, he visited **Ephesus** and stayed there for more than two years ( [Acts 19:1–20:1](../act/19/01.md)). Neither story mentions **wild beasts**, and Paul does not clarify which visit he is speaking about. If it would be helpful in your language, you could express **Ephesus** with a word or phrase that more clearly identifies it as a city that Paul visited. Alternate translation: “in Ephesus city” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	15	32	nu0s	grammar-connect-condition-contrary	εἰ νεκροὶ οὐκ ἐγείρονται	1	I fought with beasts at Ephesus	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **the dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **the dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
+1CO	15	32	nu0s	grammar-connect-condition-contrary	εἰ νεκροὶ οὐκ ἐγείρονται	1	I fought with beasts at Ephesus	Here Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **{the} dead** really are **raised**. He uses this form to show the Corinthians the implications of their claim that **{the} dead are not raised**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If the dead actually are not raised” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
 1CO	15	32	c36a	writing-quotations	οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν	1	Let us eat and drink, for tomorrow we die	The Corinthians would have recognized **“Let use eat and drink, for tomorrow we die”** as a common saying. The same words appear in [Isaiah 22:13](../isa/22/13.md), but the saying may have been used more generally by many people. If it would be helpful in your language, you could express how Paul introduces this saying with a comparable phrase that indicates that Paul is referring to a common saying. Alternate translation: “are not raised, as the saying goes, ‘Let us eat and drink, for tomorrow we die’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	32	y2nr	figs-quotations	οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν	1	Let us eat and drink, for tomorrow we die	If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “are not raised, let us eat and drink, for tomorrow we die, as people say” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	15	32	w7t7	figs-idiom	φάγωμεν καὶ πίωμεν	1	Let us eat and drink, for tomorrow we die	Here, **Let us eat and drink** refers to lavish or wild eating and drinking. It does not refer to regular meals. If it would be helpful in your language, you could express that this phrase refers to partying or wild behavior with a word or phrase that more clearly expresses that idea. Alternate translation: “Let us party” or “Let us feast and get drunk” (See: [[rc://en/ta/man/translate/figs-idiom]])
@@ -2259,7 +2259,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	33	q7uc	writing-quotations	μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	The Corinthians would have recognized **“Bad company corrupts good morals”** as a common saying. If it would be helpful in your language, you could express how Paul introduces this saying with a phrase that indicates that Paul is referring to a common saying. Alternate translation: “Do not be deceived. As the saying goes, ‘Bad company corrupts good morals’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	33	qlhh	figs-quotations	μὴ πλανᾶσθε— φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	If you do not use this form in your language, you could translate the saying as an indirect quote instead of as a direct quote. Make sure that your readers know that Paul is referring to a common saying. Alternate translation: “Do not be deceived. People say that bad company corrupts good morals” (See: [[rc://en/ta/man/translate/figs-quotations]])
 1CO	15	33	ehet	figs-activepassive	μὴ πλανᾶσθε	1	Bad company corrupts good morals	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on those who are **deceived** rather than focusing on the people doing the “deceiving.” If you must state who does the action, you can use a vague or indefinite subject. Alternate translation: “Do not let others deceive you” or “You should not allow people to deceive you” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-1CO	15	33	b5zl	writing-proverbs	φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. you could translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]])
+1CO	15	33	b5zl	writing-proverbs	φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί	1	Bad company corrupts good morals	In Paul’s culture, this statement was a proverb that many people would have been familiar with. The proverb means that bad friends turn a good person into a bad person. You could translate the proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Bad friends ruin good people” (See: [[rc://en/ta/man/translate/writing-proverbs]])
 1CO	15	33	vy9x	translate-unknown	ὁμιλίαι κακαί	1	Bad company corrupts good morals	Here, **Bad company** refers to a persons’ friends who normally do what is wrong. If it would be helpful in your language, you could express **Bad company** with a comparable phrase that refers to friends who do what is wrong. Alternate translation: “Wicked companions” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	33	f3c5	translate-unknown	ἤθη χρηστὰ	1	Bad company corrupts good morals	Here, **good morals** refers to the character of a person who habitually does what is **good** or right. If it would be helpful in your language, you could express **good morals** with a comparable word or phrase that identifies someone with proper or right character. Alternate translation: “those who do what is right” or “upright character” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	34	gr3v	figs-metaphor	ἐκνήψατε	1	Sober up	Here, **Be sober** refers to someone becoming **sober** after they were drunk. Paul speaks in this way to characterize how the Corinthians are acting and thinking as if they were drunk. He wants them to no longer act as if they are in a stupor or asleep and instead be alert and in their right mind. If it would be helpful in your language, you could express **Be sober** with a comparable idiom or express the idea plainly. Alternate translation: “Be in your right mind” or “Be alert” (See: [[rc://en/ta/man/translate/figs-metaphor]])
@@ -2280,8 +2280,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	36	uiv9	grammar-connect-exceptions	οὐ ζῳοποιεῖται, ἐὰν μὴ ἀποθάνῃ	1	What you sow will not start to grow unless it dies	If it would appear in your language that Paul was making a statement here and then contradicting it, you could reword this sentence to avoid using an exception clause. Alternate translation: “only is caused to live once it dies” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]])
 1CO	15	37	pw6v	figs-ellipsis	ὃ σπείρεις	1	What you sow is not the body that will be	Here Paul refers to **what you sow** without including a main verb. He does this in order to identify the topic that he is about to comment on. If your language would not introduce a topic in this way, you could include a main verb or use a form that normally introduces a topic in your language. Alternate translation: “while we are speaking about what you sow” or “when you sow” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	15	37	h6zi	figs-yousingular	ὃ σπείρεις, οὐ…σπείρεις	1	What you sow	Here Paul continues to address the person who asked the question in [15:35](../15/35.md). That person is a hypothetical “someone,” but Paul still addresses the answer to **you** in the singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
-1CO	15	37	ny1b		οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν	1	What you sow	Here Paul continues to use an analogy from farming. In this verse, he focuses on how the living plant that grows from a seed looks nothing like that seed. The key verbal connection between humans and plants is the word **body**, so if possible use the same word to refer to the human **body** and the **body** of the plant **that will be**. Alternate translation: “you sow only a bare seed, perhaps wheat or something else, not the body of the plant that will grow”
-1CO	15	37	fb2z	translate-unknown	τὸ σῶμα τὸ γενησόμενον	1	What you sow	Here, **the body that will be** identifies the plant that will later grow from the seed. Paul’s point is that one does not **sow** something that looks like the fully grown plant. Rather, one sows **a bare seed**. If it would be helpful in your language, you could express **the body that will be** with a word or phrase that refers to a fully grown plant. If possible, use the same word for **body** that you have used for the human body, since Paul is using **body** to connect what he says about plants with what he is saying about the resurrection. Alternate translation: “the body of a fully grown plant” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	15	37	ny1b		οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν	1	What you sow	Here Paul continues to use an analogy from farming. In this verse, he focuses on how the living plant that grows from a seed looks nothing like that seed. The key verbal connection between humans and plants is the word **body**, so if possible use the same word to refer to the human **body** and the **body** of the plant **{that} will be**. Alternate translation: “you sow only a bare seed, perhaps wheat or something else, not the body of the plant that will grow”
+1CO	15	37	fb2z	translate-unknown	τὸ σῶμα τὸ γενησόμενον	1	What you sow	Here, **the body {that} will be** identifies the plant that will later grow from the seed. Paul’s point is that one does not **sow** something that looks like the fully grown plant. Rather, one sows **a bare seed**. If it would be helpful in your language, you could express **the body {that} will be** with a word or phrase that refers to a fully grown plant. If possible, use the same word for **body** that you have used for the human body, since Paul is using **body** to connect what he says about plants with what he is saying about the resurrection. Alternate translation: “the body of a fully grown plant” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	37	lhmz	translate-unknown	γυμνὸν κόκκον	1	What you sow	Here, **a bare seed** refers to a seed all by itself, with no leaves or stem like the plant will later have. If it would be helpful in your language, you could express **a bare seed** with a word or phrase that identifies that Paul is speaking about a **seed** all by itself. Alternate translation: “only a seed” or “a seed alone” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	37	cky8	translate-unknown	εἰ τύχοι σίτου, ἤ τινος τῶν λοιπῶν	1	What you sow	Here Paul uses **wheat** as an example of a plant that was common in culture and that starts out as a seed. When he says **or something else**, he makes it clear that any kind of plant that begins as a seed works for his analogy. So, you could refer to any common plant in your culture that starts out as a seed. Alternate translation: “perhaps a corn seed or some other kind of seed” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	38	dmx1		ὁ…Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων, ἴδιον σῶμα	1	God will give it a body as he chooses	Here Paul concludes his analogy about farming. In the last verse he proved that seeds grow into bodies that look nothing like the seeds. Here, he shows that God is one who decides what **body** a seed grows into and that God gives different kinds of “bodies” to different kinds of seeds. Again, the main verbal connection between human resurrection and seeds growing is the word **body**, so if possible use a word for **body** that can apply to both seeds and humans. Alternate translation: “God decides what kind of plant a seed grows into, and each of the seeds grows into its own kind of plant”
@@ -2300,7 +2300,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	41	y6lr	figs-explicit	ἄλλη	-1	the glory of the heavenly body is one kind and the glory of the earthly is another	Here, just as in [15:40](../15/40.md), Paul is distinguishing between different kinds of **glory**. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “There is one kind of … another kind of … another kind of” or “There is one type of … another type of … another type of” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	41	m075	figs-abstractnouns	ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων…ἐν δόξῃ	1	the glory of the heavenly body is one kind and the glory of the earthly is another	If your language does not use an abstract noun for the idea behind **glory**, you can express the idea by using an adjective such as “glorious” or “splendorous.” Alternate translation: “The sun is splendorous in one way, and the moon is splendorous in another way, and the stars are splendorous in another way … in how glorious they are” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	41	ltg6	figs-parallelism	ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων	1	the glory of the heavenly body is one kind and the glory of the earthly is another	Here Paul repeats **glory of** and the same structure in three consecutive clauses. This was worded powerfully in his culture, and it emphasizes the distinctions between the different kinds of **glory**. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “The sun, moon, and stars have varying kinds of glory” (See: [[rc://en/ta/man/translate/figs-parallelism]])
-1CO	15	41	uznk	grammar-connect-words-phrases	γὰρ	1	the glory of the heavenly body is one kind and the glory of the earthly is another	Here, **For** introduces a further explanation of the **glory of the stars**. If it would be helpful in your language, you could express **For** with a word or phrase that introduces an explanation or clarification. Alternate translation: “Indeed,” or “As a matter of fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
+1CO	15	41	uznk	grammar-connect-words-phrases	γὰρ	1	the glory of the heavenly body is one kind and the glory of the earthly is another	Here, **For** introduces a further explanation of the **glory of {the} stars**. If it would be helpful in your language, you could express **For** with a word or phrase that introduces an explanation or clarification. Alternate translation: “Indeed,” or “As a matter of fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	15	41	d4qn		ἀστὴρ…ἀστέρος διαφέρει ἐν δόξῃ	1	the glory of the heavenly body is one kind and the glory of the earthly is another	Alternate translation: “some stars have different kinds of glory than other stars” or “the stars themselves differ in glory”
 1CO	15	42	d3sc	grammar-connect-words-phrases	οὕτως καὶ	1	is raised	Here, **So also** introduces Paul’s explanation of how what he has said in [15:36–41](../15/36.md) about seeds and bodies applies to **the resurrection of the dead**. If it would be helpful in your language, you could express **So also** with a word or phrase that introduces the application of an illustration or example. Alternate translation: “It is in these terms that you should think about” or “Let us apply these things to” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	15	42	ay76	figs-abstractnouns	ἡ ἀνάστασις τῶν νεκρῶν	1	is raised	If your language does not use an abstract noun for the idea behind **resurrection**, you can express the idea by using a verb such as “resurrect” or “live again.” Alternate translation: “the way in which the dead will resurrect” or “how the dead will be restored to life” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2316,7 +2316,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	44	u856	figs-metaphor	σπείρεται σῶμα ψυχικόν	1	It is sown … it is raised	Here, just as in [15:42–43](../15/42.md), Paul speaks as if a dead body were **sown** like a seed. He speaks in this way to connect how a dead body is buried in the ground with how a seed is **sown** in the ground. However, Paul does not continue the metaphor when he talks about how the body **is raised**, since those are his normal words for speaking about resurrection. If it would be helpful in your language, you could express **is sown** with a comparable phrase that applies to both seeds and human bodies, or you could express the idea using an analogy. Alternate translation: “The body is put in the ground as a natural body, just like a seed” or “It is planted as a natural body” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	44	b4dm	figs-activepassive	σπείρεται…ἐγείρεται	1		If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the body that **is sown** and **raised** rather than focusing on the people who do those actions. If you must state who does the action, Paul implies that “people” do the sowing and “God” does the raising. Alternate translation: “People sow it as … God raises it as” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	44	f93u	translate-unknown	σῶμα ψυχικόν	-1		Here, **natural body** refers to human bodies before they are **raised**. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If it would be helpful in your language, you could express **natural body** with a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “a this-worldly body … a this-worldly body” or “a regular body … a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	15	44	n07f	translate-unknown	σῶμα πνευματικόν…πνευματικόν	1		Here, **spiritual body** refers to human bodies after they are **raised**. It could specifically refer to: (1) how the **body** is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “a body fit for the new creation … a body fit for the new creation” or “a body controlled by God’s Spirit … a body controlled by God’s Spirit” (2) how the **body** is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “a body made out of spirit … a body made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
+1CO	15	44	n07f	translate-unknown	σῶμα πνευματικόν…πνευματικόν	1		Here, **spiritual {body}** refers to human bodies after they are **raised**. It could specifically refer to: (1) how the **body** is controlled by God’s Spirit and thus fits with how people will live when God renews everything he has created. Alternate translation: “a body fit for the new creation … a body fit for the new creation” or “a body controlled by God’s Spirit … a body controlled by God’s Spirit” (2) how the **{body}** is made out of “spirit” as opposed to “soul” or “flesh.” Alternate translation: “a body made out of spirit … a body made out of spirit” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	44	ktad	grammar-connect-condition-fact	εἰ	1		Paul is speaking as if the **natural body** was a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you can introduce the clause with a word such as “since” or “because.” Alternate translation: “Since” or “Because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	15	45	zsb9	grammar-connect-logic-result	οὕτως καὶ	1		Here, **So also** introduces the basis for the claim Paul made about the existence of both “natural” and “spiritual” bodies in the last verse ([15:44](../15/44.md)). If it would be helpful in your language, you could express **So also** with a word or phrase that introduces evidence or support. Alternate translation: “For” or “As” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	15	45	y5c0	writing-quotations	γέγραπται	1		In Paul’s culture, **it is written** was a normal way to introduce a quotation from an important text. In this case, the quotation comes from [Genesis 2:7](../gen/02/07.md). If it would be helpful in your language, you could express how Paul introduces the quotation with a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it can be read in Genesis” or “the author of the book of Genesis says” (See: [[rc://en/ta/man/translate/writing-quotations]])
@@ -2326,7 +2326,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	45	lnfh	translate-names	Ἀδὰμ	-1		**Adam** is the name of a man. It is the name that God gave to the first human he created. Paul uses **Adam** first to refer to this man and then to refer to Jesus. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	15	45	nuru	translate-unknown	ψυχὴν ζῶσαν	1		Here, **soul** is a different form of the word that was translated “natural” in [15:44](../15/44.md). Paul uses this similar word to make the point that **Adam** had a “natural body” when God created him. If possible, use words that connect back to how you translated “natural” in the previous verse. Alternate translation: “a living, this-worldly human” or “a living person with a regular body” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	45	jeve	figs-metaphor	ὁ ἔσχατος Ἀδὰμ	1		Here, **The last Adam** refers to Jesus. Paul wishes to draw connections between Adam and Jesus, and so he calls **Adam** the **first man Adam**, and he calls Jesus the **last Adam**. Each “Adam” is the first person to have a specific kind of body: the **first** Adam has a “natural body” as a **living soul**, while the **last** Adam has a “spiritual body” as a **life-giving spirit**. If it would be helpful in your language, you could express who **The last Adam** is by clarifying that it refers to Jesus the Messiah. Alternate translation: “Jesus, the last Adam,” (See: [[rc://en/ta/man/translate/figs-metaphor]])
-1CO	15	45	qscs	figs-ellipsis	Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν	1		Here Paul omits some words that your language may need to make a complete thought. Paul could be implying: (1) a word such as “is.” See the ULT. (2) the word **became** from the previous sentence. Alternate translation: “Adam became a life-giving spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	15	45	qscs	figs-ellipsis	Ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν	1		Here Paul omits some words that your language may need to make a complete thought. Paul could be implying: (1) a word such as “{is}.” See the ULT. (2) the word **became** from the previous sentence. Alternate translation: “Adam became a life-giving spirit” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	15	45	br0z	translate-unknown	πνεῦμα ζῳοποιοῦν	1		Here, **spirit** is a different form of the word that was translated “spiritual” in [15:44](../15/44.md). Paul uses this similar word to make the point that Jesus had a “spiritual body” after his resurrection. If possible, use words that connect back to how you translated “spiritual” in the previous verse. Alternate translation: “a person who gives life with a body fit for the new creation” or “a person whose body is controlled by God’s Spirit and who gives life” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	45	wkqo	translate-unknown	πνεῦμα ζῳοποιοῦν	1		Here, **life-giving** refers to how Jesus, **The last Adam**, “gives” the “life” that he now has to everyone who believes in him. If it would be helpful in your language, you could express **life-giving** with a phrase that identifies Jesus as the one who gives life. Alternate translation: “a spirit who gives life” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	46	umt5	grammar-connect-words-phrases	ἀλλ’	1	But the spiritual did not come first but the natural, and then the spiritual	Here, **But** introduces a clarification of the point that Paul made in the previous verse. It does not introduce a strong contrast. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a clarification or further explanation. Alternate translation: “As a matter of fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -2338,13 +2338,13 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	46	nd64	translate-unknown	ψυχικόν	1	natural	Here, just as in [15:44](../15/44.md), **natural** refers to human bodies before they are raised. These bodies are those that function in the ways that we can observe right now and that fit with life on earth right now. If it would be helpful in your language, you could express **natural** with a word or phrase that refers to human bodies as they currently exist on earth before God transforms them. Alternate translation: “the this-worldly” or “regular” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	47	yt2q	figs-explicit	ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος	1	The first man is of the earth, made of dust	Here, **first man** refers to Adam, the first human whom God created. The **second man** refers to Jesus, the first human to receive the new resurrection body. Paul describes them as **first** and **second** because Adam was the **first** to receive a specific kind of body, and Jesus was the **second** to receive a specific kind of body, a body different than the body that Adam received. This is the same point he made in the last verse about which body comes “first” ([15:46](../15/46.md)). If it would be helpful in your language, you could express **first man** and **second man** by clarifying to whom they refer. Alternate translation: “The first man, Adam, … The second man, Jesus,” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	47	pton	figs-gendernotations	ὁ πρῶτος ἄνθρωπος…ὁ δεύτερος ἄνθρωπος	1	The first man is of the earth, made of dust	Although **man** is masculine, and both Adam (**The first man**) and Jesus (**The second man**) are male, Paul is focusing on how the **first** and **second man** are representative human beings. He is not focusing on the **first** and **second man** as representative males. If it would be helpful in your language, you could express **man** with a non gendered word. Alternate translation: “The first person … The second person” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	15	47	iclf	figs-explicit	ἐκ γῆς, χοϊκός	1	The first man is of the earth, made of dust	Here Paul refers again to [Genesis 2:7](../gen/02/07.md). In that verse, we learn about how God made the **first man**, Adam, out of **dust**. Paul uses this reference to **dust** to prove that the **first man** has the kind of life and body that belongs on **the earth**. So, **of the earth** means almost the same thing that “natural” means in [15:46](../15/46.md). If it would be helpful in your language, you could express **of the earth, made of dust** by clarifying that Paul is referring to the story about how God made the **first man** as a human who has a body and life fit for **the earth**. Alternate translation: “God made out of dust, and he is fit for the earth” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	47	iclf	figs-explicit	ἐκ γῆς, χοϊκός	1	The first man is of the earth, made of dust	Here Paul refers again to [Genesis 2:7](../gen/02/07.md). In that verse, we learn about how God made the **first man**, Adam, out of **dust**. Paul uses this reference to **dust** to prove that the **first man** has the kind of life and body that belongs on **the earth**. So, **of {the} earth** means almost the same thing that “natural” means in [15:46](../15/46.md). If it would be helpful in your language, you could express **of {the} earth, made of dust** by clarifying that Paul is referring to the story about how God made the **first man** as a human who has a body and life fit for **{the} earth**. Alternate translation: “God made out of dust, and he is fit for the earth” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	47	s1pc	figs-explicit	ἐξ οὐρανοῦ	1	The first man is of the earth, made of dust	Here, **from heaven** could refer to: (1) how Jesus, the **second man**, has a body and life fit for heaven and the new creation. In this case, **from heaven** would mean basically the same thing that “spiritual” means in [15:46](../15/46.md). Alternate translation: “is fit for heaven” (2) how Jesus, the **second man**, came **from heaven** when he became a human. Alternate translation: “came from heaven” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	15	48	lnwa	figs-ellipsis	οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί; καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι	1	ὁ ἐπουράνιος	In this verse, Paul does not use any verbs. He does this because he did not need verbs in his culture to state that the **earthly** and **those of the earth** are the same kind of thing and that the **heavenly** and **those of heaven** are the same kind of thing. If your language does not need verbs or other words to state that two different things or groups belong together as the same kind of thing, you can use those verbs or words here. Alternate translation: “The earthly and those of the earth are of the same type; and the heavenly and those of heaven are of the same type” or “As the earthly exists, in the same way those of the earth exist; and as the heavenly exists, in the way those of heaven exist” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	15	48	lnwa	figs-ellipsis	οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί; καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι	1	ὁ ἐπουράνιος	In this verse, Paul does not use any verbs. He does this because he did not need verbs in his culture to state that the **earthly** and **the ones of earth** are the same kind of thing and that the **heavenly** and **the ones of heaven** are the same kind of thing. If your language does not need verbs or other words to state that two different things or groups belong together as the same kind of thing, you can use those verbs or words here. Alternate translation: “The earthly and those of the earth are of the same type; and the heavenly and those of heaven are of the same type” or “As the earthly exists, in the same way those of the earth exist; and as the heavenly exists, in the way those of heaven exist” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	15	48	r9be	figs-nominaladj	ὁ χοϊκός…ὁ ἐπουράνιος	1	ὁ ἐπουράνιος	Paul is using the adjectives **earthly** and **heavenly** as nouns in order to refer back to the “first man” (who is “of the earth”) and the “second man” (who is “of heaven”) from the previous verse ([15:47](../15/47.md)). Your language may use adjectives in the same way. If not, you could translate these with noun phrases that refer back to those people. Alternate translation: “the earthly first man … the heavenly second man” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
-1CO	15	48	jnbn	figs-explicit	οἱ χοϊκοί	1	ὁ ἐπουράνιος	Here, **those of the earth** refers to people who are not united to Jesus and who thus belong to **the earth**. Paul uses this language to connect these people with the **earthly** first man. If it would be helpful in your language, you could express **those of the earth** with a word or phrase that clarifies that **those of the earth** describes people who are represented by Adam, not by Jesus. Alternate translation: “those of the earth who are represented by him” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	15	48	mkth	figs-possession	οἱ χοϊκοί…οἱ ἐπουράνιοι	1	ὁ ἐπουράνιος	Here, **those of the earth** and **those of heaven** refer to people who are “earthly” and “heavenly.” This means that **earth** is the proper home of **those of the earth**, while **heaven** is the proper home of **those of heaven**. If it would be helpful in your language, you could express this form with adjectives such as “earthly” or “heavenly,” or you could refer to the “home” of these people. Alternate translation: “those who are earthly … those who are heavenly” or “those whose home is on earth … those whose home is in heaven” (See: [[rc://en/ta/man/translate/figs-possession]])
-1CO	15	48	s9pn	figs-explicit	οἱ ἐπουράνιοι	1	those who are of heaven	Here, **those of heaven** refers to people who are united to Jesus and who thus belong to **heaven**, as Jesus does. Paul uses this language to connect these people with the **heavenly** second man. If it would be helpful in your language, you could express **those of heaven** with a word or phrase that clarifies that **those of heaven** describes people who are represented by Jesus, not by Adam. Alternate translation: “those of heaven, who are represented by Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	48	jnbn	figs-explicit	οἱ χοϊκοί	1	ὁ ἐπουράνιος	Here, **the ones of earth** refers to people who are not united to Jesus and who thus belong to the **earth**. Paul uses this language to connect these people with the **earthly** first man. If it would be helpful in your language, you could express **the ones of earth** with a word or phrase that clarifies that **the ones of earth** describes people who are represented by Adam, not by Jesus. Alternate translation: “those of the earth who are represented by him” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	15	48	mkth	figs-possession	οἱ χοϊκοί…οἱ ἐπουράνιοι	1	ὁ ἐπουράνιος	Here, **the ones of earth** and **the ones of heaven** refer to people who are “earthly” and “heavenly.” This means that **earth** is the proper home of **the ones of earth**, while **heaven** is the proper home of **the ones of heaven**. If it would be helpful in your language, you could express this form with adjectives such as “earthly” or “heavenly,” or you could refer to the “home” of these people. Alternate translation: “those who are earthly … those who are heavenly” or “those whose home is on earth … those whose home is in heaven” (See: [[rc://en/ta/man/translate/figs-possession]])
+1CO	15	48	s9pn	figs-explicit	οἱ ἐπουράνιοι	1	those who are of heaven	Here, **the ones of heaven** refers to people who are united to Jesus and who thus belong to **heaven**, as Jesus does. Paul uses this language to connect these people with the **heavenly** second man. If it would be helpful in your language, you could express **the ones of heaven** with a word or phrase that clarifies that **the ones of heaven** describes people who are represented by Jesus, not by Adam. Alternate translation: “those of heaven, who are represented by Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	49	w19v	figs-pastforfuture	ἐφορέσαμεν	1	have borne the image … will also bear the image	Here, the past tense **have borne** does not mean that **we** no longer “bear” this **image**. Rather, it means that we began to “bear” it and continue to do so now. If it would be helpful in your language, you could express **we have borne** with a tense that naturally refers to a current, ongoing state. Alternate translation: “we bear” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	15	49	ax2u	figs-idiom	ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου	1	have borne the image … will also bear the image	Here, to **bear the image** of something or somebody refers to being similar to that thing or person. If it would be helpful in your language, you could express **bear the image** with a word or phrase that identifies something as similar or like something else. Alternate translation: “we have been modeled on the earthly, let us also be modeled on the heavenly” or “we have the likeness of the earthly, let us also have the likeness of the heavenly” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	49	fm74	figs-abstractnouns	τὴν εἰκόνα τοῦ χοϊκοῦ…τὴν εἰκόνα τοῦ ἐπουρανίου	1	have borne the image … will also bear the image	If your language does not use an abstract noun for the idea behind **image**, you can express the idea by using a verb such as “reflect” or “participate.” Alternate translation: “how we reflect the earthly … how we reflect the heavenly” or “the way we participate in the earthly … the way we participate in the heavenly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -2354,10 +2354,10 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	49	gme6	translate-textvariants	φορέσωμεν καὶ	1	have borne the image … will also bear the image	In Paul’s language, **let us also bear** and “we will also bear” look and sound very similar. Both options have some evidence to support them. Consider whether translations your readers might be familiar with choose one of the options. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 1CO	15	50	jub2	writing-pronouns	τοῦτο δέ φημι, ἀδελφοί, ὅτι	1	Connecting Statement:	Here, **Now this I say** introduces a new topic that Paul wishes to discuss. Because of that, **this** refers to what Paul says in the rest of this verse, not to what he has already said. If it would be helpful in your language, you could express **Now this I say** with a word or phrase that introduces and refers forward to a new topic. Alternate translation: “Next, I am going to say something important, brothers:” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	15	50	by1o	figs-gendernotations	ἀδελφοί	1	Connecting Statement:	Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
-1CO	15	50	mwy3	figs-parallelism	σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ	1	flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable	Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **the kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could combine the two sentences into one to show why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then to people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and the perishable are not able to inherit the imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]])
+1CO	15	50	mwy3	figs-parallelism	σὰρξ καὶ αἷμα Βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ, τὴν ἀφθαρσίαν κληρονομεῖ	1	flesh and blood cannot inherit the kingdom of God. Neither does what is perishable inherit what is imperishable	Here Paul makes two very similar statements in which **flesh and blood** goes with **perishable** and **{the} kingdom of God** goes with **imperishable**. These two statements could: (1) be basically synonymous, and Paul repeats himself to emphasize the point. If it would be helpful in your language, you could combine the two sentences into one to show why Paul uses two parallel sentences. Alternate translation: “perishable flesh and blood are not able to inherit the imperishable kingdom of God” (2) refer first to people who are alive (**flesh and blood**) and then to people who are dead (**perishable**). In this case, you should preserve some distinction between the two sentences. Alternate translation: “flesh and blood are not able to inherit the kingdom of God, and the perishable are not able to inherit the imperishable” (See: [[rc://en/ta/man/translate/figs-parallelism]])
 1CO	15	50	nz7s	figs-hendiadys	σὰρξ καὶ αἷμα	1	flesh and blood	This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together describe the human body as it currently exists. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the fleshly” or “the things that exist now” (See: [[rc://en/ta/man/translate/figs-hendiadys]])
 1CO	15	50	zele	figs-metonymy	σὰρξ καὶ αἷμα	1	flesh and blood	Here, **flesh and blood** represents a body that is made out of **flesh and blood**. If it would be helpful in your language, you could express **flesh and blood** with an equivalent expression or plain language. Alternate translation: “flesh and blood bodies” (See: [[rc://en/ta/man/translate/figs-metonymy]])
-1CO	15	50	e4gd	figs-metaphor	κληρονομῆσαι…κληρονομεῖ	1	inherit	Here Paul speaks of **the kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **the kingdom of God** that God has promised to them. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	15	50	e4gd	figs-metaphor	κληρονομῆσαι…κληρονομεῖ	1	inherit	Here Paul speaks of **{the} kingdom of God** that is **imperishable** as if it were property that a parent could pass on to their child when the parent dies. He speaks in this way to indicate that believers will eventually receive and live in **{the}3 kingdom of God** that God has promised to them. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “to live in … does … live in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	50	b9hc	translate-unknown	ἡ φθορὰ, τὴν ἀφθαρσίαν	1	the perishable … the imperishable	Here, **perishable** and **imperishable** identify whether people or things last or fall apart. These words are the same ones translated as “decay” and “immortality” in [15:42](../15/42.md). If it would be helpful in your language, you could express **perishable** and **imperishable** with two words or phrases that refer to how long things last. Alternate translation: “what passes away … what never passes away” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	50	t68j	figs-nominaladj	ἡ φθορὰ, τὴν ἀφθαρσίαν	1	the perishable … the imperishable	Paul is using the adjectives **perishable** and **imperishable** as nouns in order to refer to **perishable** bodies and the **imperishable** kingdom. Your language may use adjectives in the same way. If not, you could translate these with appropriate noun phrases. Alternate translation: “a perishable body … the imperishable kingdom” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
 1CO	15	51	g2bp	figs-exclamations	ἰδοὺ	1	we will all be changed	Here, **Behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the audience to listen. Alternate translation: “Listen up” or “Hear me” (See: [[rc://en/ta/man/translate/figs-exclamations]])
@@ -2367,7 +2367,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	51	c8oh	translate-unknown	πάντες…ἀλλαγησόμεθα	2	we will all be changed	Here, **changed** refers to how the bodies of believers are transformed from “natural” to “spiritual.” If it would be helpful in your language, you could express **changed** with a word or phrase that refers to this kind of transformation. Alternate translation: “we will all be renewed” or “we will all be transfigured” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	15	51	k5dw	figs-activepassive	πάντες…ἀλλαγησόμεθα	2	we will all be changed	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on the people who are **changed** rather than focusing on the person who does the “changing.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will change us all” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	52	lxt1	translate-unknown	ἐν ἀτόμῳ	1	in the twinkling of an eye	Here, **instant** refers to the smallest segment of time that Paul and the Corinthians knew about. He means that the “change” ([15:51](../15/51.md)) will happen so quickly that it will only take up the smallest bit of time. If it would be helpful in your language, you could translate **in a moment** to refer to the smallest amount of time in your culture or to express the idea in a way that emphasizes speed. Alternate translation: “in one second” or “very quickly” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	15	52	r4ix	figs-idiom	ἐν ῥιπῇ ὀφθαλμοῦ	1	in the twinkling of an eye	Here, **in the twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it, or if one blinks, one might miss it. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	15	52	r4ix	figs-idiom	ἐν ῥιπῇ ὀφθαλμοῦ	1	in the twinkling of an eye	Here, **in {the} twinkling of an eye** refers to the speed at which one moves or blinks one’s eye. Paul’s point is that the “change” ([15:51](../15/51.md)) will take place so quickly that one cannot move one’s eye fast enough to see it, or if one blinks, one might miss it. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in the blink of an eye” or “at great speed” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	52	h668	figs-explicit	ἐν τῇ ἐσχάτῃ σάλπιγγι; σαλπίσει γάρ	1	at the last trumpet	Paul refers briefly to the **last trumpet** without explanation because the Corinthians would have known what he was talking about. In Paul’s culture, people knew that a **trumpet** would **sound** to signal the Day of the Lord, in this case, the day when Jesus comes back, the dead rise, and the world is renewed. An angel or archangel would blow this trumpet. If your readers would not make such inferences about **the last trumpet**, you could express some of these ideas explicitly. Alternate translation: “when we hear the trumpet that means that Jesus is coming back. For that trumpet will sound” or “when an angel sounds the end-times trumpet. For the angel will sound that trumpet” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	15	52	l66q	figs-activepassive	οἱ νεκροὶ ἐγερθήσονται	1	the dead will be raised	If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive here to focus on **the dead** who **will be raised** rather than focusing on the one doing the “raising.” If you must state who does the action, Paul implies that “God” does it. Alternate translation: “God will raise the dead” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 1CO	15	52	ibhu	figs-nominaladj	οἱ νεκροὶ	1	the dead will be raised	Paul is using the adjective **dead** as a noun in order to refer to believers who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
@@ -2397,17 +2397,17 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	54	ph5j	figs-abstractnouns	θάνατος εἰς νῖκος	1	this mortal body has put on immortality	If your language does not use abstract nouns for the ideas behind **Death** and **victory**, you can express the ideas by using verbs such as “die” and “conquer.” Alternate translation: “How people die … when God conquers” or “The fact that people die … by God, who is victorious” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	55	pav7	writing-quotations	θάνατε	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes from [Hosea 13:14](../hos/13/14.md) without providing a new quote introduction. If it would be helpful in your language, you could express this way of introducing a new quotation with a form in your language that introduces another quote. Alternate translation: “And again, ‘O death’” or “It is further written, ‘O death’” (See: [[rc://en/ta/man/translate/writing-quotations]])
 1CO	15	55	zw75	figs-quotations	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	If you do not use this form in your language, you could translate this statement as an indirect quote instead of as a direct quote. You may need to include a word or phrase at the beginning to indicate that Paul is introducing a new quotation. Alternate translation: “It is further written that death is asked about where its victory is and about where its sting is” (See: [[rc://en/ta/man/translate/figs-quotations]])
-1CO	15	55	c9zw	figs-apostrophe	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea addresses something that he knows cannot hear him, **death**, in order to show his listeners in a strong way how he feels about it. If this is confusing in your language, consider expressing this feeling by talking about **death**. Alternate translation: “Where is the victory of death? Where is the sting of death?” (See: [[rc://en/ta/man/translate/figs-apostrophe]])
-1CO	15	55	rn56	figs-abstractnouns	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	If your language does not use an abstract noun for the idea behind **death**, you can express the idea by using a verb such as “die.” If you do this, you may need to express the direct address to **death** in another way. Alternate translation: “When people die, where is the victory? When people die, where is the sting?” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	15	55	c9zw	figs-apostrophe	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea addresses something that he knows cannot hear him, **Death**, in order to show his listeners in a strong way how he feels about it. If this is confusing in your language, consider expressing this feeling by talking about **Death**. Alternate translation: “Where is the victory of death? Where is the sting of death?” (See: [[rc://en/ta/man/translate/figs-apostrophe]])
+1CO	15	55	rn56	figs-abstractnouns	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	If your language does not use an abstract noun for the idea behind **Death**, you can express the idea by using a verb such as “die.” If you do this, you may need to express the direct address to **Death** in another way. Alternate translation: “When people die, where is the victory? When people die, where is the sting?” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	55	l23m	figs-parallelism	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1	Death, where is your victory? Death, where is your sting?	Here Paul quotes how Hosea repeats **O death, where {is} your**. Parallel structures like this were poetic in Hosea’s culture. If it would be helpful in your language, and if it would not be worded powerfully in your culture, you could indicate why Paul repeats words and structure by eliminate some or all of the repetition and by making the statements powerful in another way. Alternate translation: “O death, where is your conquest?” or “O death, where are are your victory and sting?” (See: [[rc://en/ta/man/translate/figs-parallelism]])
-1CO	15	55	pdxo	figs-rquestion	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1		Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **death**. If it would be helpful in your language, you could express the idea behind these questions with a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
-1CO	15	55	gg3d	figs-you	σου…σου	1	your … your	Both appearances of **your** refer back to **death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]])
+1CO	15	55	pdxo	figs-rquestion	ποῦ σου, θάνατε, τὸ νῖκος? ποῦ σου, θάνατε, τὸ κέντρον?	1		Paul does not quote these questions because he is looking for information about **where** death’s **victory** and **sting** are. Rather, the questions involve the Corinthians in what Paul is arguing. The question assumes that the answer is “nowhere.” In other words, there is no **victory** or **sting** for **Death**. If it would be helpful in your language, you could express the idea behind these questions with a strong negation. Alternate translation: “O death, you have no victory! O death, you have no sting!” (See: [[rc://en/ta/man/translate/figs-rquestion]])
+1CO	15	55	gg3d	figs-you	σου…σου	1	your … your	Both appearances of **your** refer back to **Death** and are singular. (See: [[rc://en/ta/man/translate/figs-you]])
 1CO	15	55	r1sl	figs-abstractnouns	ποῦ σου…τὸ νῖκος	1	your … your	If your language does not use an abstract noun for the idea behind **victory**, you can express the idea by using a verb such as “conquer.” Alternate translation: “have you conquered anything” or “where is how you have conquered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	55	z5dn	figs-metaphor	ποῦ σου…τὸ κέντρον	2	your … your	Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin, inject poison, and cause pain. The author of this quotation (Hosea) speaks as if **death** has a **sting**, referring to how death causes pain both for the person who dies and for others who have lost someone they love. If it would be helpful in your language, you could express **sting** with a comparable figure of speech or express the idea plainly. Alternate translation: “where is the pain that you cause” or “where is your ability to harm” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	15	55	z5dn	figs-metaphor	ποῦ σου…τὸ κέντρον	2	your … your	Here, **sting** refers to a sharp point, particularly the kind that insects have that can pierce skin, inject poison, and cause pain. The author of this quotation (Hosea) speaks as if **Death** has a **sting**, referring to how death causes pain both for the person who dies and for others who have lost someone they love. If it would be helpful in your language, you could express **sting** with a comparable figure of speech or express the idea plainly. Alternate translation: “where is the pain that you cause” or “where is your ability to harm” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	56	entt	grammar-connect-words-phrases	δὲ	1	the sting of death is sin	Here, **But** introduces a clarification or further elaboration. It does not introduce a contrast with the quotations in the previous two verses. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a clarification or elaboration, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
-1CO	15	56	qal8	figs-metaphor	τὸ…κέντρον τοῦ θανάτου ἡ ἁμαρτία	1	the sting of death is sin	Here, **the sting of death** refers back to the same words in the quote in [15:56](../15/56.md). Express the metaphor the same you did there. “the pain that death causes comes from sin” or “death’s ability to harm {is} sin” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	15	56	qal8	figs-metaphor	τὸ…κέντρον τοῦ θανάτου ἡ ἁμαρτία	1	the sting of death is sin	Here, **the sting of death** refers back to the same words in the quote in [15:56](../15/56.md). Express the metaphor the same you did there. Alternate translation: “the pain that death causes comes from sin” or “death’s ability to harm {is} sin” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	15	56	iyd3	figs-abstractnouns	τοῦ θανάτου ἡ ἁμαρτία	1	the sting of death is sin	If your language does not use abstract nouns for the ideas behind **death** and **sin**, you can express the ideas by using verbs such as “die” and “sin.” Alternate translation: “that leads to dying is how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	56	pf4e	figs-abstractnouns	ἡ…δύναμις τῆς ἁμαρτίας ὁ νόμο	2	the power of sin is the law	If your language does not use abstract nouns for the ideas behind **power** and **sin**, you can express the ideas by using verbs such as “empower” and “sin.” Alternate translation: “the law makes what make people do wrong powerful” or “it is the law that empowers how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	15	56	pf4e	figs-abstractnouns	ἡ…δύναμις τῆς ἁμαρτίας ὁ νόμος	2	the power of sin is the law	If your language does not use abstract nouns for the ideas behind **power** and **sin**, you can express the ideas by using verbs such as “empower” and “sin.” Alternate translation: “the law makes what make people do wrong powerful” or “it is the law that empowers how people sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	57	rmnx	figs-idiom	τῷ…Θεῷ χάρις	1	gives us the victory	Here, **thanks {be} to God** is a way to indicate that one is praising God for something. If it would be helpful in your language, you could express this phrase with a normal way in your language to thank or praise someone for what that person has done. Alternate translation: “we thank God” or “we give glory to God” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	15	57	ztj6	figs-abstractnouns	τῷ διδόντι ἡμῖν τὸ νῖκος	1	gives us the victory	If your language does not use an abstract noun for the idea behind **victory**, you can express the idea by using a verb such as “defeat” or “conquer.” Alternate translation: “who empowers us to defeat them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	15	57	kr1m	figs-explicit	τὸ νῖκος	1	gives us the victory	Here Paul does not express whom **the victory** is over. However, the Corinthians would have inferred from the previous verse that Paul meant both “sin” and “death.” If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “the victory over sin and death” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -2419,38 +2419,38 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	15	58	zn8f	figs-possession	ἐν τῷ ἔργῳ τοῦ Κυρίου	1	Always abound in the work of the Lord	Here Paul uses the possessive form to describe **work** that is done for **the Lord**. If your language does not use that form for this meaning, you can express the idea with a phrase such as “that is for.” Alternate translation: “in your work for the Lord” (See: [[rc://en/ta/man/translate/figs-possession]])
 1CO	15	58	rd05	grammar-connect-logic-result	εἰδότες	1	Always abound in the work of the Lord	Here, **knowing** introduces the reason why the Corinthians should do what Paul is commanding them to do. If your readers would not recognize that **knowing** introduces a reason or basis, you could express that idea explicitly. Alternate translation: “for you know” or “since you know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
 1CO	15	58	i1o4	figs-abstractnouns	ὁ κόπος ὑμῶν	1	Always abound in the work of the Lord	If your language does not use an abstract noun for the idea behind **labor**, you can express the idea by using a verb such as “labor.” Alternate translation: “how you labor” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	15	58	r782	figs-idiom	κενὸς	1	Always abound in the work of the Lord	Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in the Lord** and will thus lead to its intended effect. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]])
-1CO	15	58	xyoj	figs-metaphor	ἐν Κυρίῳ	1	Always abound in the work of the Lord	Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with the Lord. In this case, being **in the Lord** or united to the Lord identifies why the Corinthians can “know” that their **labor is not in vain**. If it would be helpful in your language, you could express the idea behind this figure of speechby using a comparable metaphor or express the idea plainly. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	15	58	r782	figs-idiom	κενὸς	1	Always abound in the work of the Lord	Here, **in vain** identifies a cause that does not have its intended effect. In this case, the Corinthians’ **labor** is not **in vain** because it is **in {the} Lord** and will thus lead to its intended effect. If it would be helpful in your language, you could express **in vain** with a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	15	58	xyoj	figs-metaphor	ἐν Κυρίῳ	1	Always abound in the work of the Lord	Here Paul uses the spatial metaphor **in {the} Lord** to describe the union of believers with the Lord. In this case, being **in {the} Lord** or united to the Lord identifies why the Corinthians can “know” that their **labor is not in vain**. If it would be helpful in your language, you could express the idea behind this figure of speech by using a comparable metaphor or express the idea plainly. Alternate translation: “in union with the Lord” or “because you are united to the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	16	intro	abcj			0		# 1 Corinthians 16 General Notes<br><br>## Structure and Formatting<br><br>10. On the collection and visits (16:1–12)<br>      * The collection (16:1–4)<br>      * Travel plans (16:5–12)<br>11. Closing: final commands and greetings (16:13–24)<br>      * Final commands (16:13–18)<br>      * Greetings and closing (16:19–24)<br><br>## Special Concepts in this Chapter<br><br>### Letter writing and sending<br><br>In this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Paul mentions that he writes the final greeting or the last few verses “in my own hand” ([16:21](../16/21.md)). This is because the rest of the letter was written by a scribe, who wrote down what Paul dictated. Paul writes the last greeting as a personal touch and to prove that he was indeed the author.<br><br>### The collection<br><br>In [16:1–4](../16/01.md), Paul refers to a “collection” that he will take or send to Jerusalem. He speaks at greater length about this “collection” in ([Romans 15:22–32](../rom/15/22.md)) and ([2 Corinthians 8–9](../2co/08/01.md)). His plan was to collect money from churches that were mostly Gentile and give that money to the church in Jerusalem that was mostly Jewish. In this way, the poorer believers in Jerusalem would receive support and Jewish and Gentile believers would be more connected. In these verses, Paul assumes that the Corinthians already know about this plan. He gives them instructions on how to help him carry it out. Make sure that you translate these verses in such a way that it is clear what Paul is talking about: collecting money to give to believers in Jerusalem.<br><br>### Travel plans<br><br>In this chapter, Paul includes travel plans for himself ([16:5–9](../16/05.md)) and for Timothy and Apollos ([16:10–12](../16/10.md)). Paul and Apollos are in Ephesus, and Timothy has left Ephesus and is traveling to Corinth (in “Achaia”) when Paul writes this letter. When people traveled from Corinth to Ephesus or vice versa, they could go by boat through the Mediterranean Sea, or they could travel on land through what is now Northern Greece (“Macedonia”) and Western Turkey (“Asia”). Paul states that he plans to travel by land; it is not clear how Timothy or others traveled. Use words that are appropriate for these kinds of movements in your language. (See: [[rc://en/ta/man/translate/figs-go]])<br><br>### Greetings<br><br>In this culture, it was common for those who sent letters to include greetings to and from others in their letter. In this way, many people could greet each other but only send one letter. In [16:19–21](../16/19.md) Paul includes greetings to and from people whom he and the Corinthians know. Express these greetings in a natural form in your language.
 1CO	16	1	zh6u	grammar-connect-words-phrases	περὶ δὲ	1	Connecting Statement:	Just as in [7:1](../07/01.md), [25](../07/25.md), **Now concerning** introduces a new topic that Paul wishes to address. Likely, the topics that he introduces in this way are what the Corinthians wrote to him about. Translate **Now concerning** here as you did in [7:1](../07/01.md), [25](../07/25.md). Alternate translation: “Next, about” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	16	1	okzo	translate-unknown	τῆς λογείας	1	Connecting Statement:	Here, **the collection** refers to money that is “collected” from people for a specific purpose. Here Paul clarifies that it is “collected” **for the saints**. If it would be helpful in your language, you could express **collection** with a word or phrase that refers to money that is “collected” for a purpose. Alternate translation: “the offering” or “the money” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	16	1	yer5	figs-explicit	εἰς τοὺς ἁγίους	1	for the saints	Here Paul does not clarify which **saints** he is speaking about. However, in [16:3](../16/03.md), he states that this **collection** will be taken to “Jerusalem.” Therefore, the **saints** are Jewish people who believe in Jesus. The Corinthians would have known to which **saints** Paul is referring, but If it would be helpful in your language, you could express the idea behind who the **saints** areexplicitly here instead of waiting until [16:3](../16/03.md). Alternate translation: “for the Jewish saints” or “for the saints in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	16	1	yer5	figs-explicit	εἰς τοὺς ἁγίους	1	for the saints	Here Paul does not clarify which **saints** he is speaking about. However, in [16:3](../16/03.md), he states that this **collection** will be taken to “Jerusalem.” Therefore, the **saints** are Jewish people who believe in Jesus. The Corinthians would have known to which **saints** Paul is referring, but If it would be helpful in your language, you could express the idea behind who the **saints** are explicitly here instead of waiting until [16:3](../16/03.md). Alternate translation: “for the Jewish saints” or “for the saints in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	1	nyy7	figs-infostructure	ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε	1	for the saints	If your language would normally state the command (**you must do**) before the comparison (**even as**), you could reverse the order of these clauses. Alternate translation: “also you must do even as I directed the churches of Galatia” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 1CO	16	1	kh6h	translate-names	τῆς Γαλατίας	1	as I directed	Here, **Galatia** is the name of a region in what is now Turkey. If it would be helpful in your language, you could express what **Galatia** refers to by clarifying that it is a region or an area. Alternate translation: “of Galatia province” or “of the area named Galatia” (See: [[rc://en/ta/man/translate/translate-names]])
-1CO	16	2	w1jv	figs-idiom	κατὰ μίαν σαββάτου	1	storing up	Here, the **first of the week** refers to the first day of the week in the Jewish calendar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If it would be helpful in your language, you could express **Every first of the week** with a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	16	2	w1jv	figs-idiom	κατὰ μίαν σαββάτου	1	storing up	Here, the **first of {the} week** refers to the first day of the week in the Jewish calendar, which is the day we call Sunday. It is also the day on which Christians would hold special gatherings since Jesus rose from the dead on this day of the week. If it would be helpful in your language, you could express **Every first of {the} week** with a normal way to refer to Sunday, the first day of the week, which is when Christians gather to worship God. Alternate translation: “Every Sunday” or “On the worship day” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	2	bx0o	figs-imperative3p	ἕκαστος ὑμῶν…τιθέτω	1	storing up	Here Paul uses a third-person imperative. If you have third-person imperatives in your language, you could use one here. If you do not have third-person imperatives, you could express the idea using a word such as “should” or “must.” Alternate translation: “each of you must put something” (See: [[rc://en/ta/man/translate/figs-imperative3p]])
-1CO	16	2	ivmd	figs-idiom	ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω	1	storing up	Here, to **put something aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If it would be helpful in your language, you could express **put something aside** with a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	16	2	ivmd	figs-idiom	ἕκαστος ὑμῶν παρ’ ἑαυτῷ τιθέτω	1	storing up	Here, to **put {something} aside** refers to putting some money in a specific location in one’s house to use later for a specific purpose. If it would be helpful in your language, you could express **put {something} aside** with a phrase that refers to putting money in a specific location. Alternate translation: “let each of you place some money in a special place” or “let each of you separate something out” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	2	h8n9	translate-unknown	θησαυρίζων	1	storing up	Here, **storing up** refers to saving something, which in this case is money. Use a word or phrase that refers to saving money. Alternate translation: “reserving” (See: [[rc://en/ta/man/translate/translate-unknown]])
-1CO	16	2	ztyz	figs-idiom	ὅ τι ἐὰν εὐοδῶται	1	storing up	Here, **whatever he might have prospered** refers to how much money a person earned. Here, the phrase could specifically refer to: (1) how much more a person made than what they needed or expected. Paul would thus be asking the Corinthians to **put something aside** from the extra money that they received. Alternate translation: “from whatever you earned more than you expected” (2) the amount a person made in a specific period of time. Paul would thus be asking the Corinthians to **put something aside** in proportion to how much they made during a week. Alternate translation: “according to how much you made that week” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	16	2	ztyz	figs-idiom	ὅ τι ἐὰν εὐοδῶται	1	storing up	Here, **whatever he might have prospered** refers to how much money a person earned. Here, the phrase could specifically refer to: (1) how much more a person made than what they needed or expected. Paul would thus be asking the Corinthians to **put {something} aside** from the extra money that they received. Alternate translation: “from whatever you earned more than you expected” (2) the amount a person made in a specific period of time. Paul would thus be asking the Corinthians to **put {something} aside** in proportion to how much they made during a week. Alternate translation: “according to how much you made that week” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	2	ehne	figs-gendernotations	εὐοδῶται	1	storing up	Although **he** is masculine, Paul is using it to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **he** with a non gendered word or refer to both genders. Alternate translation: “you might have prospered” or “he or she might have prospered” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
 1CO	16	2	q16u	figs-go	ἔλθω	1	storing up	Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	16	2	wc3w	translate-unknown	μὴ…λογεῖαι γίνωνται	1	so that there will be no collections when I come	Here, **collections** refers to “collecting” money from people for a specific purpose. If it would be helpful in your language, you could express **collections** with a word or phrase that refers to “collecting” money for a purpose. Alternate translation: “I will not need to ask for money” or “there will not be requested donations” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	3	yj6c	translate-unknown	οὓς ἐὰν δοκιμάσητε	1	whomever you approve	Here, those whom the Corinthians **approve** are those whom they consider to be trustworthy and able to accomplish the task of taking the money to Jerusalem. If it would be helpful in your language, you could express **whomever you might approve** with a word or phrase that refers to choosing people to accomplish a specific task. Alternate translation: “whomever you might choose” or “whomever you might commission” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	3	u2ik	figs-infostructure	οὓς ἐὰν δοκιμάσητε…τούτους πέμψω	1	whomever you approve	Here Paul identifies whom he is talking about first (**whomever you might approve**) and then refers back to that phrase by using **them** in the next clause. If your readers would find this structure confusing, you could restructure the sentence and indicate what Paul is talking about in another way. Alternate translation: “I will send whomever you might approve” (See: [[rc://en/ta/man/translate/figs-infostructure]])
-1CO	16	3	j612	figs-explicit	δι’ ἐπιστολῶν	1	I will send with letters	In Paul’s culture, messengers and travelers often carried a letter or letters that were meant to introduce them to the person they were going to visit. These kinds of letters usually stated that the messenger or traveler was trustworthy and should be welcomed. You can find the sorts of things that would be written in these types of letters in [2 Corinthians 8:16–24](../2co/08/16.md). Here, the letters could be from: (1) Paul. Alternate translation: “with letters of introduction from me” (2) the Corinthians. Alternate translation: “with your letters of introduction” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	16	3	j612	figs-explicit	δι’ ἐπιστολῶν	1	I will send with letters	In Paul’s culture, messengers and travelers often carried a letter or **letters** that were meant to introduce them to the person they were going to visit. These kinds of **letters** usually stated that the messenger or traveler was trustworthy and should be welcomed. You can find the sorts of things that would be written in these types of letters in [2 Corinthians 8:16–24](../2co/08/16.md). Here, the letters could be from: (1) Paul. Alternate translation: “with letters of introduction from me” (2) the Corinthians. Alternate translation: “with your letters of introduction” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	3	yivo	figs-explicit	τὴν χάριν ὑμῶν	1	I will send with letters	Here, **your gift** refers to the money that the Corinthians have “collected.” If it would be helpful in your language, you could express **your gift** by clarifying that it is the **gift** of the money that they have “put aside.” Alternate translation: “your money” or “your contribution” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	3	f7wm	translate-names	Ἰερουσαλήμ	1	I will send with letters	Here, **Jerusalem** is the name of a city. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	4	z8x4	grammar-connect-condition-hypothetical	ἐὰν…ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι…πορεύσονται	1	I will send with letters	Here Paul uses **if** to introduce a true possibility. He means that it might be **appropriate for me to go also**, or it might not. He specifies the result for when **it is appropriate**. If it would be helpful in your language, you could express this form by stating the if statement by introducing it with a word or phrase such as “suppose” or “were it to be.” Alternate translation: “suppose that it is appropriate for me to go also. Then, they will go” or “were it to be appropriate for me to go also, then they would will go” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
 1CO	16	4	ofl5	figs-explicit	ἄξιον ᾖ	1	I will send with letters	Here, **appropriate** identifies an action that fits or matches the situation. Paul does not explicitly state who thinks **it is appropriate**. It could be: (1) both Paul and the Corinthians. Alternate translation: “we consider it appropriate for” (2) just Paul. Alternate translation: “I think it is appropriate for” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	16	4	d5zq	figs-go	πορεύεσθαι, σὺν ἐμοὶ πορεύσονται	1	I will send with letters	Here, **go** refers to traveling to Jerusalem. Use a word or phrase that refers to traveling to a different location. Alternate translation: “to travel … they will travel with me” or “visit Jerusalem … they will accompany me” (See: [[rc://en/ta/man/translate/figs-go]])
+1CO	16	4	d5zq	figs-go	κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται	1	I will send with letters	Here, **go** refers to traveling to Jerusalem. Use a word or phrase that refers to traveling to a different location. Alternate translation: “me to travel also, they will travel with me” or “me also to visit Jerusalem, they will accompany me” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	16	5	ei27	grammar-connect-words-phrases	δὲ	1	I will send with letters	Here, **But** introduces a new topic: Paul’s own travel plans. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could express **But** with a word or phrase that introduces a new topic, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
 1CO	16	5	hr4z	figs-go	ἐλεύσομαι…πρὸς ὑμᾶς	1	I will send with letters	Here Paul is speaking about his plan to visit the Corinthians at some point. Use a form in your language that indicates future travel plans to visit someone. Alternate translation: “I will arrive where you live” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	16	5	munt	figs-go	διέλθω…διέρχομαι	1	I will send with letters	Here, **passed through** and **going through** refer to entering and then exiting an area while one is traveling. Use a form in your language that refers to this kind of movement. Alternate translation: “I have entered and then left … I am entering and then leaving” (See: [[rc://en/ta/man/translate/figs-go]])
-1CO	16	5	q1nz	translate-names	Μακεδονίαν	-1	I will send with letters	**Macedonia** is the name of a province that was in the northern part of the country we call Greece. If Paul wanted to travel on land instead of in a boat, he would need to go through **Macedonia** to get from Ephesus (where he was when he wrote this letter) to Corinth. If it would be helpful in your language, you could express the idea behind that **Macedonia** refers to a region between Ephesus and Corinthmore explicitly. Alternate translation: “the province named Macedonia … this area on my way to visit you” (See: [[rc://en/ta/man/translate/translate-names]])
+1CO	16	5	q1nz	translate-names	Μακεδονίαν	-1	I will send with letters	**Macedonia** is the name of a province that was in the northern part of the country we call Greece. If Paul wanted to travel on land instead of in a boat, he would need to go through **Macedonia** to get from Ephesus (where he was when he wrote this letter) to Corinth. If it would be helpful in your language, you could express the idea behind that **Macedonia** refers to a region between Ephesus and Corinth more explicitly. Alternate translation: “the province named Macedonia … this area on my way to visit you” (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	5	zqlh	figs-pastforfuture	διέρχομαι	1	I will send with letters	Here Paul speaks as if he were **going through Macedonia** while he writes this letter. He speaks in this way because it is his current plan to go **through Macedonia** when he leaves Ephesus. If it would be helpful in your language, you could express why Paul speaks in the present tense here with whatever tense is customarily used to speak about travel plans in your language. Alternate translation: “I will go through” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
 1CO	16	6	lsbt	translate-unknown	τυχὸν	1	you may help me on my way, wherever I go	Here, **perhaps** indicates that Paul is uncertain about how long he will stay with the Corinthians. If it would be helpful in your language, you could express **perhaps** with a word that indicates uncertainty or lack of confidence. Alternate translation: “maybe” or “possibly” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	6	w94k	figs-explicit	ὑμεῖς με προπέμψητε	1	you may help me on my way, wherever I go	Here, to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If it would be helpful in your language, you could express **help me on my way** with a comparable phrase. Alternate translation: “you could give me what I need to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
-1CO	16	6	av1w	figs-idiom	οὗ ἐὰν πορεύωμαι	1	you may help me on my way, wherever I go	Here, **wherever might I go** identifies the place Paul will visit after he visits the Corinthians, but it does not state where that place is. In other words, Paul will travel somewhere else, but he does not say where. If it would be helpful in your language, you could express **wherever might I go** with a word or phrase that refers to traveling to an unknown or unstated destination. Alternate translation: “to whatever city I want to visit” (See: [[rc://en/ta/man/translate/figs-idiom]])
+1CO	16	6	av1w	figs-idiom	οὗ ἐὰν πορεύωμαι	1	you may help me on my way, wherever I go	Here, **wherever I might go** identifies the place Paul will visit after he visits the Corinthians, but it does not state where that place is. In other words, Paul will travel somewhere else, but he does not say where. If it would be helpful in your language, you could express **wherever I might go** with a word or phrase that refers to traveling to an unknown or unstated destination. Alternate translation: “to whatever city I want to visit” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	6	ei3f	figs-go	πορεύωμαι	1	you may help me on my way, wherever I go	Here, **go** refers to how Paul will leave Corinth and travel to another place. Use a word that describes this kind of movement in your language. Alternate translation: “I might head” or “I might travel” (See: [[rc://en/ta/man/translate/figs-go]])
 1CO	16	7	pwsn	figs-synecdoche	ἰδεῖν	1	I do not wish to see you now	Here, **to see** people refers to spending time with them, not just seeing them. If it would be helpful in your language, you could express **to see** with a comparable figure of speech or express the idea plainly. Alternate translation: “to visit” or “to spend time with” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
 1CO	16	7	ibo8	figs-pastforfuture	ἄρτι	1	I do not wish to see you now	Here, **now** refers to the soonest Paul could arrive in Corinth. It contrasts with a visit that could happen later and last longer. If it would be helpful in your language, you could express **now** with a word or phrase that refers to the near future. Alternate translation: “very soon” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
@@ -2475,7 +2475,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	11	y9zy	figs-explicit	προπέμψατε…αὐτὸν	1	Let no one despise him	Here, just as in [16:6](../16/06.md), to **help** people on their **way** refers to assisting them with the things that they need to travel, including food and money. If it would be helpful in your language, you could express **help him on his way** with a comparable phrase. Alternate translation: “give him what he needs to travel” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	11	qtcx	figs-abstractnouns	ἐν εἰρήνῃ	1	Let no one despise him	If your language does not use an abstract noun for the idea behind **peace**, you can express the idea by using an adverb such as “peaceably.” Alternate translation: “peaceably” or “in a peaceful way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	16	11	ymh9	figs-go	ἔλθῃ πρός με	1	Let no one despise him	Here, **come** refers to how Timothy will travel from Corinth back to where Paul is. Use a word that naturally describes this kind of movement in your language. Alternate translation: “he may return to me” (See: [[rc://en/ta/man/translate/figs-go]])
-1CO	16	11	gmnd	figs-explicit	ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν	1	Let no one despise him	Here Paul is **expecting** Timothy to travel back to where Paul is. If it would be helpful in your language, you could express the idea behind that this is what **expecting** meansmore explicitly. Alternate translation: “I am expecting him to return with the brothers” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	16	11	gmnd	figs-explicit	ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν	1	Let no one despise him	Here Paul is **expecting** Timothy to travel back to where Paul is. If it would be helpful in your language, you could express the idea behind that this is what **expecting** means more explicitly. Alternate translation: “I am expecting him to return with the brothers” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	11	fi3p		ἐκδέχομαι…αὐτὸν μετὰ τῶν ἀδελφῶν	1	Let no one despise him	Here, **the brothers** could be: (1) traveling with Timothy, and Paul is expecting their return along with Timothy. Alternate translation: “I am expecting him and the brothers” (2) with Paul, expecting Timothy to return. Alternate translation: “I, with the brothers, am expecting him”
 1CO	16	11	rknd	figs-extrainfo	μετὰ τῶν ἀδελφῶν	1	Let no one despise him	Paul provides no information about who **the brothers** are or how they relate to Timothy. He may refer to the same group of **brothers** again in the next verse ([16:12](../16/12.md)). If possible, use a generic or general phrase that refers to other believers. Alternate translation: “with the fellow believers” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
 1CO	16	11	s7fw	figs-gendernotations	τῶν ἀδελφῶν	1	Let no one despise him	Although **brothers** is masculine, Paul is using it to refer to any believer, whether man or woman. It is possible that the **brothers** were male, but Paul is not focusing on their gender. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -2508,7 +2508,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	15	na2p	translate-names	Ἀχαΐας	1	Achaia	**Achaia** is the name of a province in the southern part of what we call Greece. The city of Corinth is in this province. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	15	tki1	translate-unknown	εἰς…ἔταξαν ἑαυτούς	1	Achaia	Here, **they have devoted themselves** refers to how these people decided to spend most of their time doing something specific. If it would be helpful in your language, you could express **devoted themselves** with a word or phrase that refers to how people choose to spend their time doing one thing. Alternate translation: “they have focused on” or “they have dedicated themselves to” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	15	x6p6	figs-abstractnouns	διακονίαν τοῖς ἁγίοις	1	Achaia	If your language does not use an abstract noun for the idea behind **service**, you can express the idea by using a verb such as “help” or “serve.” Alternate translation: “help the saints” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	16	16	w9ki	writing-pronouns	τοῖς τοιούτοις	1	Achaia	Here, **those such as these** refers back to the “household of Stephanas” from the previous verse ([16:15](../16/15.md)). It also refers to anyone else who, like that “household,” “devote themselves to the service of the saints.” If it would be helpful in your language, you could express that **those such as these** refers to “the household of Stephanas” and others like them with a word or phrase that does clearly refer to these two groups. Alternate translation: “to people who are like that” or “to them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	16	16	w9ki	writing-pronouns	τοῖς τοιούτοις	1	Achaia	Here, **the ones such as these** refers back to the “household of Stephanas” from the previous verse ([16:15](../16/15.md)). It also refers to anyone else who, like that “household,” “devote themselves to the service of the saints.” If it would be helpful in your language, you could express that **the ones such as these** refers to “the household of Stephanas” and others like them with a word or phrase that does clearly refer to these two groups. Alternate translation: “to people who are like that” or “to them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	16	16	ljg3	figs-abstractnouns	συνεργοῦντι	1	Achaia	If your language does not use an abstract noun for the idea behind **work**, you can express the idea by using a verb such as “work.” Alternate translation: “who is working together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 1CO	16	16	c6zz	figs-doublet	συνεργοῦντι καὶ κοπιῶντι	1	Achaia	Here, **joining together in the work** and **laboring** mean very similar things. The phrase **joining together in the work** emphasizes that people are working together. The word **laboring** emphasizes that the people are working hard. If your language does not have two words that represent these ideas, or if using two words here would be confusing, you can combine these ideas into one phrase. Alternate translation: “who is joining together in working hard” (See: [[rc://en/ta/man/translate/figs-doublet]])
 1CO	16	17	h9l8	grammar-connect-words-phrases	δὲ	1	Stephanas, and Fortunatus, and Achaicus	Here, **Now** introduces a new topic. If it would be helpful in your language, you could express **Now** with a comparable word or leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
@@ -2519,12 +2519,12 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	18	f3kg	figs-idiom	ἀνέπαυσαν…τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν	1	For they have refreshed my spirit	Here, **refreshed my spirit and yours** refers to how these three men helped Paul and the Corinthians regain energy, strength, and confidence. In other words, they helped Paul and the Corinthians feel better and stronger. If it would be helpful in your language, you could express this idiom with a comparable idiom or express the idea plainly. Alternate translation: “they raised my spirits and yours” or “they helped me and you rest” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	18	lfxl		τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν	1	For they have refreshed my spirit	Here, **spirit** is part of the idiom “refresh the spirit.” It refers to the **spirit** of the person, or their inner life, not to the Holy Spirit. If your readers would find **spirit** confusing, you could refer just to the people instead of to their “spirits.” Alternate translation: “me and you”
 1CO	16	18	hxt7	figs-ellipsis	τὸ ὑμῶν	1	For they have refreshed my spirit	Here Paul omits what it is that is **yours**. He does this because he stated it in the previous phrase (**spirit**). If your language would not omit **spirit** here, you could include it. Alternate translation: “your spirits” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
-1CO	16	18	k9d8	writing-pronouns	τοὺς τοιούτους	1	For they have refreshed my spirit	Here, **those like these** refers back to the three men whom Paul mentioned in the previous verse ([16:17](../16/17.md)). It also refers to anyone else who, like those men, “refreshes the spirit” of others. If it would be helpful in your language, you could express that **those like these** refers to the three men and others like them with a word or phrase that does clearly refer to these two groups. Alternate translation: “people who are like that” or “them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+1CO	16	18	k9d8	writing-pronouns	τοὺς τοιούτους	1	For they have refreshed my spirit	Here, **the ones like these** refers back to the three men whom Paul mentioned in the previous verse ([16:17](../16/17.md)). It also refers to anyone else who, like those men, “refreshes the spirit” of others. If it would be helpful in your language, you could express that **the ones like these** refers to the three men and others like them with a word or phrase that does clearly refer to these two groups. Alternate translation: “people who are like that” or “them and those such as them” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 1CO	16	19	s0ml	translate-names	τῆς Ἀσίας	1	For they have refreshed my spirit	Here, **Asia** refers to a province or region in the western part of what we now call Turkey. The city that Paul is in, Ephesus, was in the province of **Asia**. (See: [[rc://en/ta/man/translate/translate-names]])
 1CO	16	19	urc0		ἀσπάζονται…ἀσπάζεται…πολλὰ	1	For they have refreshed my spirit	As was customary in his culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “ask to be remembered … enthusiastically ask to be remembered to” or “send regards … enthusiastically send regards to”
 1CO	16	19	nzlw	figs-idiom	πολλὰ	1	For they have refreshed my spirit	Here, **enthusiastically** indicates that **Aquila and Priscilla** wish to **greet** the Corinthians especially strongly or with extra friendship. Use a word or phrase that identifies an especially strong or friendly greeting. Alternate translation: “warmly” (See: [[rc://en/ta/man/translate/figs-idiom]])
 1CO	16	19	n135	translate-names	Ἀκύλας καὶ Πρίσκα	1	For they have refreshed my spirit	**Aquila** is the name of a man, and **Priscilla** is the name of a woman. These two people were married to each other. (See: [[rc://en/ta/man/translate/translate-names]])
-1CO	16	19	wkte	figs-metaphor	ἐν Κυρίῳ	1	For they have refreshed my spirit	Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in the Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
+1CO	16	19	wkte	figs-metaphor	ἐν Κυρίῳ	1	For they have refreshed my spirit	Here Paul uses the spatial metaphor **in the Lord** to describe the union of believers with Christ. In this case, being **in {the} Lord**, or united to the Lord, identifies the greeting from **Aquila and Priscilla** as something that they give because both they and the Corinthians are united to the Lord. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in their union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	16	19	tipf	figs-ellipsis	ἀσπάζεται ὑμᾶς ἐν Κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα, σὺν τῇ κατ’ οἶκον αὐτῶν ἐκκλησίᾳ	1	For they have refreshed my spirit	Paul has not included the verb “greet” with **the church in their home**, because it was unnecessary in his language. If including “greet” is necessary in your language, you could (1) move **with the church in their home** before **greet you**. Alternate translation: “Aquila and Priscilla, with the church in their home, enthusiastically greet you in the Lord” (2) include it with the phrase and **with the church in their home**. Alternate translation: “Aquila and Priscilla enthusiastically greet you in the Lord, and the church in their home also greets you” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	16	20	pds6	figs-explicit	οἱ ἀδελφοὶ πάντες	1	For they have refreshed my spirit	Here, **All the brothers** refers to fellow believers. They could be: (1) everyone in Ephesus (where Paul is) who wishes to say hello to the believers in Corinth. Alternate translation: “All the brothers here” (2) the believers who travel and work with Paul. Alternate translation: “All the brothers who work with me” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	20	c6sd	figs-gendernotations	οἱ ἀδελφοὶ	1	For they have refreshed my spirit	Although **brothers** is in masculine form, Paul is using it to refer to any believer, whether man or woman. If it would be helpful in your language, you could express **brothers** with a non gendered word or refer to both genders. Alternate translation: “the brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -2532,7 +2532,7 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	20	j4bw		ἀσπάσασθε ἀλλήλους	1	For they have refreshed my spirit	Since this letter would be read in public to the Corinthian believers, Paul wishes them to **Greet** each other in this situation. If possible, translate **Greet** as you did earlier in the verse. If you must translate it differently, use a word or phrase for “greeting” other people who are meeting together. Alternate translation: “Say hello to one another” or “Receive one another”
 1CO	16	20	fbuc	translate-unknown	ἐν φιλήματι ἁγίῳ	1	For they have refreshed my spirit	Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone with whom one was very close, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://en/ta/man/translate/translate-unknown]])
 1CO	16	21	izu6		ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ	1	I, Paul, write this with my own hand	Paul concludes his letter by writing a final greeting to the Corinthians. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “I ask to be remembered in my own hand” or “I send regards in my own hand”
-1CO	16	21	msa3	figs-explicit	ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ	1	I, Paul, write this with my own hand	In Paul’s culture, it was normal for a scribe to write down what the author of the letter was saying. Paul here indicates that he himself is writing these last words. He may mean just this verse, or he may mean the rest of the letter. The phrase **in my own hand** means that it was **his own hand** that took up the pen and wrote. If it would be helpful in your language, you could express the idea behind **in my own hand**by using a comparable expression or include any extra information needed to make it clear. Alternate translation: “This greeting is in my handwriting” or “I write this greeting myself” (See: [[rc://en/ta/man/translate/figs-explicit]])
+1CO	16	21	msa3	figs-explicit	ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ	1	I, Paul, write this with my own hand	In Paul’s culture, it was normal for a scribe to write down what the author of the letter was saying. Paul here indicates that he himself is writing these last words. He may mean just this verse, or he may mean the rest of the letter. The phrase **in my own hand** means that it was Paul’s “own hand” that took up the pen and wrote. If it would be helpful in your language, you could express the idea behind **in my own hand**by using a comparable expression or include any extra information needed to make it clear. Alternate translation: “This greeting is in my handwriting” or “I write this greeting myself” (See: [[rc://en/ta/man/translate/figs-explicit]])
 1CO	16	21	f483	figs-123person	Παύλου	1	I, Paul, write this with my own hand	Here, **Paul** speaks of himself in the third person. He does this to sign his name to the letter, which shows that the letter is from **Paul** himself and carries his authority. If your language has a specific form for signing letters or documents, you could use it here. Alternate translation: “I am Paul” (See: [[rc://en/ta/man/translate/figs-123person]])
 1CO	16	22	il5a	grammar-connect-condition-fact	εἴ τις οὐ φιλεῖ τὸν Κύριον	1	may he be accursed	Here Paul speaks as **If** some people do **not love the Lord**, but he knows that this is true for some people. He uses **If** to identify these people as the ones that he is addressing. If your language does not use **If** to identify a certain group of people, you can use a form that does do this. Alternate translation: “Whoever does not love the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
 1CO	16	22	yacw	figs-gendernotations	ἤτω	1	may he be accursed	Although **him** is masculine, Paul is using this word to refer to anyone, whether man or woman. If it would be helpful in your language, you could express **him** with a non gendered word or refer to both genders. Alternate translation: “let him or her be” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
@@ -2541,8 +2541,8 @@ Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNo
 1CO	16	22	x8r3	translate-transliterate	μαράνα θά	1	may he be accursed	This is an Aramaic word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “Lord, come!” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Maranatha** means, you could also explain its meaning. Alternate translation: “Maranatha, which means, ‘Come Lord!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
 1CO	16	23	r9je	translate-blessing	ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν	1	may he be accursed	As was customary in his culture, Paul closes his letter with a blessing for the Corinthians. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness from the Lord Jesus within you” or “I pray that you will have grace from the Lord Jesus” (See: [[rc://en/ta/man/translate/translate-blessing]])
 1CO	16	23	ccke	figs-abstractnouns	ἡ χάρις τοῦ Κυρίου Ἰησοῦ μεθ’ ὑμῶν	1	may he be accursed	If your language does not use an abstract noun for the idea behind **grace**, you can express by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “May the Lord Jesus act graciously toward you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	16	24	jo0u	figs-abstractnouns	ἡ ἀγάπη μου μετὰ πάντων ὑμῶν	1	may he be accursed	If your language does not use an abstract noun for the idea behind **love**, you can express by using a verb such as “love” or an adverb such as “lovinly.” Alternate translation: “May I act lovingly toward you all” or “I love you all” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-1CO	16	24	uvkx	figs-ellipsis	μετὰ	1	may he be accursed	Here Paul could imply the verb **be** (which indicates a wish or blessing) or the verb “is” (which indicates what is true). In either case, Paul’s point is that he intends to show **love** to them. Use a word or phrase that indicates a closing blessing or statement of love in your language. Alternate translation: “to” or “will be with” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
+1CO	16	24	jo0u	figs-abstractnouns	ἡ ἀγάπη μου μετὰ πάντων ὑμῶν	1	may he be accursed	If your language does not use an abstract noun for the idea behind **love**, you can express by using a verb such as “love” or an adverb such as “lovingly.” Alternate translation: “May I act lovingly toward you all” or “I love you all” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
+1CO	16	24	uvkx	figs-ellipsis	μετὰ	1	may he be accursed	Here Paul could imply the verb **{be}** (which indicates a wish or blessing) or the verb “is” (which indicates what is true). In either case, Paul’s point is that he intends to show **love** to them. Use a word or phrase that indicates a closing blessing or statement of love in your language. Alternate translation: “to” or “will be with” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
 1CO	16	24	vtgx	figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	may he be accursed	Here Paul uses the spatial metaphor **in Christ Jesus** to describe the union of believers with Christ. In this case, being **in Christ Jesus**, or united to Christ, identifies Paul’s **love** as something that he does because both he and the Corinthians are united to Christ. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or express the idea plainly. Alternate translation: “in our union with the Lord” or “as fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]])
 1CO	16	24	ob47	translate-textvariants	ἀμήν	1	may he be accursed	Many early manuscripts include **Amen** here. However some early manuscripts do not include it, and it is possible that scribes added it because some letters end with **Amen**. Consider whether translations your readers might be familiar with include **Amen** here or not. If there is no strong reason to choose one option over the other, you could follow the ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]])
-1CO	16	24	g8sf	translate-transliterate	ἀμήν	1	may he be accursed	This is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
+1CO	16	24	g8sf	translate-transliterate	ἀμήν	1	may he be accursed	**Amen** is a Hebrew word. Paul spelled it out using Greek letters so his readers would know how it sounded. He assumes that they know that it means “so be it” or “yes indeed.” In your translation, you could spell it the way it sounds in your language. If your readers would not know what **Amen** means, you could also explain its meaning. Alternate translation: “Amen, which means, ‘So be it!’” (See: [[rc://en/ta/man/translate/translate-transliterate]])
diff --git a/en_tn_51-PHP.tsv b/en_tn_51-PHP.tsv
index fe8869a763..66e683e3b2 100644
--- a/en_tn_51-PHP.tsv
+++ b/en_tn_51-PHP.tsv
@@ -1,5 +1,5 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-PHP	front	intro	pv9j			0		# Introduction to Philippians<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Philippians<br><br>1. Greeting, thanksgiving and prayer (1:1–11)<br>2. Paul’s report on his ministry (1:12–26)<br>3. Instructions<br>    *   To be steadfast (1:27–30)<br>    *   To be united (2:1–2)<br>    *   To be humble (2:3–11)<br>    *   To work out our salvation with God working in you (2:12–13)<br>    *   To be innocent, and shining as light (2:14–18)<br>4. Timothy and Epaphroditus (2:19–30)<br>5. Warning about false teachers (3:1–4:1)<br>6. Personal instruction (4:2–5)<br>7. Rejoice and do not be anxious (4:4–6)<br>8. Final remarks<br>    *   Values (4:8–9)<br>    *   Contentment (4:10–20)<br>    *   Final Greetings (4:21–23)<br><br>### Who wrote the book of Philippians?<br><br>Paul wrote Philippians. 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. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.<br><br>Paul wrote this letter while in prison in Rome.<br><br>### What is the book of Philippians about?<br><br>Paul wrote this letter to the believers in Philippi, a city in Macedonia. He wrote it to thank the Philippians for the gift they had sent him. He wanted to tell them how he was doing in prison and to encourage them to rejoice, even if they were suffering. He also wrote to them about a man named Epaphroditus, the one who brought the gift to Paul. While visiting Paul, Epaphroditus became ill, so Paul decided to send him back to Philippi. Paul encouraged the believers in Philippi to welcome him and to be kind to Epaphroditus when he returned.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “Philippians.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Philippi,” or “A Letter to the Christians in Philippi.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Philippi like?<br><br>Philip, the father of Alexander the Great, founded Philippi in the region of Macedonia. This meant that the citizens of Philippi were also considered citizens of Rome. The people of Philippi were proud of being citizens of Rome. But Paul tells the believers that it is much more important that they are citizens of heaven (3:20).<br><br>## Part 3: Important Translation Issues<br><br>### Singular and plural “you”<br><br>In this book, the word “I” refers to Paul. The words “you” and “your” always refer to the believers in Philippi, except for one time in 4:3. (See: [[rc://en/ta/man/translate/figs-you]])<br><br>### Who were the “enemies of the cross of Christ” (3:18) in this letter?<br><br>The “enemies of the cross of Christ” were probably people who called themselves believers, but they did not obey God’s commands. They thought that freedom in Christ meant that believers could do whatever they desired, and God would not punish them (3:19).<br><br>### Why were the words “joy” and “rejoice” frequently used in this letter?<br><br>Paul was in prison when he wrote this letter (1:7). Even though he suffered, Paul said many times that he was joyful because God had been kind to him through Jesus Christ. He wanted to encourage his readers to have the same trust in Jesus Christ.<br><br>### What does Paul mean by the expressions “in Christ,” or “in the Lord,” etc.?<br><br>These kinds of expressions occur in 1:1, 8, 13, 14, 26, 27; 2:1, 5, 19, 24, 29; 3:1, 3, 9, 14; 4:1, 2, 4, 7, 10, 13, 19, 21. Paul meant to express the idea of a very close union with Christ and the believers. See the introduction to the book of Romans for more details about this kind of expression.<br><br>### What are the major issues in the text of the book of Philippians?<br><br>Some versions have “Amen” at the end of the final verse in the letter (4:23). The ULT, UST, and some modern versions include it, but many other versions do not. (See: [[rc://en/ta/man/translate/translate-textvariants]])
+PHP	front	intro	pv9j			0		# Introduction to Philippians<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Philippians<br><br>1. Greeting, thanksgiving and prayer (1:1–11)<br>2. Paul’s report on his ministry (1:12–26)<br>3. Instructions<br>    * To be steadfast (1:27–30)<br>    * To be united (2:1–2)<br>    * To be humble (2:3–11)<br>    * To work out our salvation with God working in you (2:12–13)<br>    * To be innocent, and shining as light (2:14–18)<br>4. Timothy and Epaphroditus (2:19–30)<br>5. Warning about false teachers (3:1–4:1)<br>6. Personal instruction (4:2–5)<br>7. Rejoice and do not be anxious (4:4–6)<br>8. Final remarks<br>    * Values (4:8–9)<br>    * Contentment (4:10–20)<br>    * Final Greetings (4:21–23)<br><br>### Who wrote the book of Philippians?<br><br>Paul wrote Philippians. 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. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.<br><br>Paul wrote this letter while in prison in Rome.<br><br>### What is the book of Philippians about?<br><br>Paul wrote this letter to the believers in Philippi, a city in Macedonia. He wrote it to thank the Philippians for the gift they had sent him. He wanted to tell them how he was doing in prison and to encourage them to rejoice, even if they were suffering. He also wrote to them about a man named Epaphroditus, the one who brought the gift to Paul. While visiting Paul, Epaphroditus became ill, so Paul decided to send him back to Philippi. Paul encouraged the believers in Philippi to welcome him and to be kind to Epaphroditus when he returned.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “Philippians.” Or they may choose a clearer title, such as “Paul’s Letter to the Church in Philippi,” or “A Letter to the Christians in Philippi.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What was the city of Philippi like?<br><br>Philip, the father of Alexander the Great, founded Philippi in the region of Macedonia. This meant that the citizens of Philippi were also considered citizens of Rome. The people of Philippi were proud of being citizens of Rome. But Paul tells the believers that it is much more important that they are citizens of heaven (3:20).<br><br>## Part 3: Important Translation Issues<br><br>### Singular and plural “you”<br><br>In this book, the word “I” refers to Paul. The words “you” and “your” always refer to the believers in Philippi, except for one time in 4:3. (See: [[rc://en/ta/man/translate/figs-you]])<br><br>### Who were the “enemies of the cross of Christ” (3:18) in this letter?<br><br>The “enemies of the cross of Christ” were probably people who called themselves believers, but they did not obey God’s commands. They thought that freedom in Christ meant that believers could do whatever they desired, and God would not punish them (3:19).<br><br>### Why were the words “joy” and “rejoice” frequently used in this letter?<br><br>Paul was in prison when he wrote this letter (1:7). Even though he suffered, Paul said many times that he was joyful because God had been kind to him through Jesus Christ. He wanted to encourage his readers to have the same trust in Jesus Christ.<br><br>### What does Paul mean by the expressions “in Christ,” or “in the Lord,” etc.?<br><br>These kinds of expressions occur in 1:1, 8, 13, 14, 26, 27; 2:1, 5, 19, 24, 29; 3:1, 3, 9, 14; 4:1, 2, 4, 7, 10, 13, 19, 21. Paul meant to express the idea of a very close union with Christ and the believers. See the introduction to the book of Romans for more details about this kind of expression.<br><br>### What are the major issues in the text of the book of Philippians?<br><br>Some versions have “Amen” at the end of the final verse in the letter (4:23). The ULT, UST, and some modern versions include it, but many other versions do not. (See: [[rc://en/ta/man/translate/translate-textvariants]])
 PHP	1	intro	kd3g			0		# Philippians 1 General Notes<br><br>## Structure and Formatting<br><br>Paul follows the normal practice of the time by beginning the letter with a statement of the names of the senders and the recipients. In that culture, the sender would then offer a good wish for the recipients. Paul does this in the form of a Christian blessing.<br><br>## Special Concepts in this Chapter<br><br>### The day of Christ<br><br>This refers to the day when Christ returns. Paul often connected the return of Christ with motivating godly living. (See: [[rc://en/tw/dict/bible/kt/godly]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Paradox<br><br>A paradox is a true statement that appears to describe something impossible. This statement in verse 21 is a paradox: “to die is gain.” In verse 23 Paul explains why this is true. ([Philippians 1:21](../../php/01/21.md))
 PHP	1	1	xk9z	translate-names	Παῦλος καὶ Τιμόθεος	1	Paul and Timothy	**Paul** and **Timothy** are the names of men. (See: [[rc://en/ta/man/translate/translate-names]])
 PHP	1	1	bzfs		ἐν Χριστῷ Ἰησοῦ	1	Paul and Timothy	Alternate translation: “in union with Christ Jesus”
diff --git a/en_tn_53-1TH.tsv b/en_tn_53-1TH.tsv
index 327fa1bbcd..dd3e08c617 100644
--- a/en_tn_53-1TH.tsv
+++ b/en_tn_53-1TH.tsv
@@ -1,5 +1,5 @@
 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-1TH	front	intro	jp2y			0		# Introduction to 1 Thessalonians<br><br>## Part 1: General Introduction<br><br>### Outline of the book of 1 Thessalonians<br><br>In this letter, the apostle Paul, along with Silvanus and Timothy, encourages and makes appeals to the Thessalonian church (See: rc://en/tw/bible/names/thessalonica.md). Paul is the spokesman for all of them, using “we” to refer to the group, but in certain places Paul speaks for himself using “I” (See [2:18](../02/18.md); [3:5](../03/05.md); [5:27](../05/27.md)). The background story for the apostles’ activity in Thessalonica can be found in Acts 17:1–10.<br><br>1. Apostolic memories of the Thessalonian church (1:1–10)<br>    * Greeting (1:1)<br>    * Thanksgiving for the Thessalonian Christians (1:2–4)<br>    * Examples of Thessalonian suffering (1:6–10)<br>2. Apostolic authority (2:1–16)<br>    * Persecution of the church (2:1–13)<br>    * Opposition to the church (2:14–16)<br>3. Timothy’s visit to Thessalonica (3:1–13)<br>    * Reason for the visit (3:1–5)<br>    * Report about the visit (3:6–13)<br>4. Apostolic teachings (4:1–18)<br>    * Holiness (4:1–8)<br>    * Christian love (4:9–12)<br>    *   Manner of the Second Coming of Christ (4:13–18)<br>5. Final teachings (5:1–28)<br>    * Timing of the Second Coming of Christ (5:1–10)<br>    * Final appeals and teachings (5:11–28)<br><br>### Who wrote 1 Thessalonians?<br><br>Paul wrote 1 Thessalonians, writing with the agreement of Silvanus and Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Saul was a Pharisee. He persecuted Christians. After he became a Christian, Paul traveled several times throughout the Roman Empire, telling people about Jesus. Paul wrote this letter while staying in the city of Corinth.  Many scholars think 1 Thessalonians was the first letter Paul wrote of all Paul’s letters that are in the Bible.<br><br>Silvanus is also mentioned in 2 Corinthians 1:19; 2 Thessalonians 1:1; 1 Peter 5:12. “Silas,” the name used in the book of Acts, is a contracted form of Silvanus; Silas and Silvanus are considered to be the same person. Timothy was leader of the church at Ephesus (See 1 Timothy 1:1–4). Paul wrote this letter while staying in the city of Corinth with these two men. The mention of all three men in 1:1 indicates they were in Thessalonica together at some point.<br><br>### What is the book of 1 Thessalonians about?<br><br>Paul wrote this letter to the church in the city of Thessalonica, after the Jews in the city forced him to leave. Ancient Thessalonica was located on the southeast coast of ancient Macedonia, and is now called Thessaloniki, located in northeast Greece. (See: rc://en/ta/man/translate/writing-background). In this letter Paul said he considered his visit to them a success, even though he was forced to leave (See Acts 17:1–10).<br><br>Paul responded to the news from Timothy about the Thessalonian believers. The believers there were being persecuted. He encouraged them to continue living in a way that pleased God. He also comforted them by explaining what happens to those who die before Christ returns.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “1 Thessalonians” or “First Thessalonians.” They may instead prefer to choose a clearer title, such as “Paul’s First Letter to the Church in Thessalonica,” or “The First Letter to the Church in Thessalonica.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### Trinity<br><br>In this letter, the doctrine of the Holy Trinity finds solid support. The terms: God, Father, Son, Lord, Jesus, and Holy Spirit appear numerous times. (See: [[rc://en/tw/dict/bible/kt/god]])<br><br>### The gospel<br><br>In this letter, Paul frequently refers to the apostles’ ministry of the gospel and uses different phrases to communicate the concept of God’s good news about Jesus Christ. (See: [[rc://en/tw/dict/bible/kt/goodnews]])<br><br>### Prayer<br><br>Paul reassures the Thessalonians that his group of apostles frequently prays for them (See [1:2](../01/02.md)). He also gives instructions about prayer (See [5:2](../05/02.md)), and asks the Thessalonians to pray for them (See [5:25](../05/25.md)). (See: [[rc://en/tw/dict/bible/kt/pray]])<br><br>### Faith and Faithfulness<br><br>Through the letter the Thessalonians are commended for their faithfulness to God. They are reminded to trust God and remain faithful to gospel living. (See: [[rc://en/tw/dict/bible/kt/faithful]], [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Apostolic authority<br><br>Much of this letter is a defense of the apostles authority, based on their teaching and living. The term “apostles” is used in [2:6](../02/06.md)) to reinforce that Paul, Silvanus, and Timothy are sent by God. (See: [[rc://en/tw/dict/bible/kt/apostle]])<br><br>### Second Coming of Christ<br><br>Paul wrote much in this letter about Jesus’ eventual return to Earth. When Jesus returns, he will judge all mankind. He will also rule over creation, and there will be peace everywhere.<br><br>### The fate of reposed Christians<br><br>Paul made clear that those who die before Christ’s return will come back to life and be with Jesus. They will not remain dead forever. Paul wrote this to encourage the Thessalonians, for some of them worried that those Christians who died would miss the great “day of the Lord” when Jesus returns.<br><br>### Idolatry<br><br>The Greek and Roman cultural background in Thessalonica meant that many members of the church were former pagans who practiced some sort of idolatry (See [1:9](../01/09.md)(See: [[rc://en/tw/dict/bible/other/image]]).<br><br>### Suffering<br><br>Much of this letter addresses both the sufferings of the apostles and the Thessalonian church for faithfulness to the gospel. (See: [[rc://en/tw/dict/bible/other/afflict]], [[rc://en/tw/dict/bible/other/persecute]], [[rc://en/tw/dict/bible/other/suffer]])<br><br>### Sanctification<br><br>The concept of holiness is prevalent in this letter. Chapter four discusses how a Christian should practice a holy life. (See: [[rc://en/tw/dict/bible/kt/sanctify]])<br><br>## Part 3: Important Translation Issues<br><br>### What did Paul mean by expressions like “in Christ” and “in Christ Jesus” and “in the Lord Jesus Christ” and “in God the Father” and “in the Holy Spirit”?<br><br>Paul meant to express the idea of a union between God and Christians that includes all three persons of the Trinity. Please see the introduction to the book of Romans for more details about these kinds of expressions.<br><br>### What did Paul mean by expressions like “his coming” and “the coming of the Lord Jesus” and “the coming of the Lord Jesus Christ”?<br><br>Paul used “coming” in a specific way in relation to Jesus Christ to refer to the time when he will come again to earth, this time displaying his glory and power and gathering his people to himself. Depending on the nuances of your language, you may need to translate this with a special concept or word.<br><br>### What did Paul mean by expressions like “the word of God” or “the word of the Lord”?<br><br>Throughout this letter, Paul uses these well-known phrases or abbreviations to refer to the gospel message.<br><br>### What did Paul mean by expressions like “brothers”?<br><br>Throughout this letter, “brothers” is a metaphor that refers to all believers, including females. (See [1:4](../01/04.md); 2:1, 9, 14, 17; 3:7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 26, 27)<br><br>### “We” and “you”<br><br>In this letter, the words “we”, “us,” and “our” refer to Paul, Silvanus, and Timothy, unless otherwise noted. In addition, “we”, “us,” and “our” are used to convey that all three apostles are in agreement with the letter.<br><br>### Major textual issues in the text of the book of First Thessalonians<br><br>When ancient manuscripts of the Bible differ, ULT puts in its text the reading that scholars consider to be the most accurate, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: rc://en/ta/man/translate/translate-textvariants)<br>* “Grace and peace to you” (See [1:1](../01/01.md)). Some other manuscripts read: “Grace and peace to you from God our Father and the Lord Jesus Christ.”<br>* “but we became little children in the midst of you, as if a mother might comfort her own children” (See [2:7](../02/07.md)). Some other manuscripts read, “Instead, we were as gentle among you as a mother comforting her own children.”<br>* “Timothy, our brother and a servant of God” (See [3:2](../03/02.md)). Some other manuscripts read: “Timothy, our brother and fellow worker for God.”<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
+1TH	front	intro	jp2y			0		# Introduction to 1 Thessalonians<br><br>## Part 1: General Introduction<br><br>### Outline of the book of 1 Thessalonians<br><br>In this letter, the apostle Paul, along with Silvanus and Timothy, encourages and makes appeals to the Thessalonian church (See: rc://en/tw/bible/names/thessalonica.md). Paul is the spokesman for all of them, using “we” to refer to the group, but in certain places Paul speaks for himself using “I” (See [2:18](../02/18.md); [3:5](../03/05.md); [5:27](../05/27.md)). The background story for the apostles’ activity in Thessalonica can be found in Acts 17:1–10.<br><br>1. Apostolic memories of the Thessalonian church (1:1–10)<br>    * Greeting (1:1)<br>    * Thanksgiving for the Thessalonian Christians (1:2–4)<br>    * Examples of Thessalonian suffering (1:6–10)<br>2. Apostolic authority (2:1–16)<br>    * Persecution of the church (2:1–13)<br>    * Opposition to the church (2:14–16)<br>3. Timothy’s visit to Thessalonica (3:1–13)<br>    * Reason for the visit (3:1–5)<br>    * Report about the visit (3:6–13)<br>4. Apostolic teachings (4:1–18)<br>    * Holiness (4:1–8)<br>    * Christian love (4:9–12)<br>    * Manner of the Second Coming of Christ (4:13–18)<br>5. Final teachings (5:1–28)<br>    * Timing of the Second Coming of Christ (5:1–10)<br>    * Final appeals and teachings (5:11–28)<br><br>### Who wrote 1 Thessalonians?<br><br>Paul wrote 1 Thessalonians, writing with the agreement of Silvanus and Timothy. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Saul was a Pharisee. He persecuted Christians. After he became a Christian, Paul traveled several times throughout the Roman Empire, telling people about Jesus. Paul wrote this letter while staying in the city of Corinth.  Many scholars think 1 Thessalonians was the first letter Paul wrote of all Paul’s letters that are in the Bible.<br><br>Silvanus is also mentioned in 2 Corinthians 1:19; 2 Thessalonians 1:1; 1 Peter 5:12. “Silas,” the name used in the book of Acts, is a contracted form of Silvanus; Silas and Silvanus are considered to be the same person. Timothy was leader of the church at Ephesus (See 1 Timothy 1:1–4). Paul wrote this letter while staying in the city of Corinth with these two men. The mention of all three men in 1:1 indicates they were in Thessalonica together at some point.<br><br>### What is the book of 1 Thessalonians about?<br><br>Paul wrote this letter to the church in the city of Thessalonica, after the Jews in the city forced him to leave. Ancient Thessalonica was located on the southeast coast of ancient Macedonia, and is now called Thessaloniki, located in northeast Greece. (See: rc://en/ta/man/translate/writing-background). In this letter Paul said he considered his visit to them a success, even though he was forced to leave (See Acts 17:1–10).<br><br>Paul responded to the news from Timothy about the Thessalonian believers. The believers there were being persecuted. He encouraged them to continue living in a way that pleased God. He also comforted them by explaining what happens to those who die before Christ returns.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “1 Thessalonians” or “First Thessalonians.” They may instead prefer to choose a clearer title, such as “Paul’s First Letter to the Church in Thessalonica,” or “The First Letter to the Church in Thessalonica.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### Trinity<br><br>In this letter, the doctrine of the Holy Trinity finds solid support. The terms: God, Father, Son, Lord, Jesus, and Holy Spirit appear numerous times. (See: [[rc://en/tw/dict/bible/kt/god]])<br><br>### The gospel<br><br>In this letter, Paul frequently refers to the apostles’ ministry of the gospel and uses different phrases to communicate the concept of God’s good news about Jesus Christ. (See: [[rc://en/tw/dict/bible/kt/goodnews]])<br><br>### Prayer<br><br>Paul reassures the Thessalonians that his group of apostles frequently prays for them (See [1:2](../01/02.md)). He also gives instructions about prayer (See [5:2](../05/02.md)), and asks the Thessalonians to pray for them (See [5:25](../05/25.md)). (See: [[rc://en/tw/dict/bible/kt/pray]])<br><br>### Faith and Faithfulness<br><br>Through the letter the Thessalonians are commended for their faithfulness to God. They are reminded to trust God and remain faithful to gospel living. (See: [[rc://en/tw/dict/bible/kt/faithful]], [[rc://en/tw/dict/bible/kt/faith]])<br><br>### Apostolic authority<br><br>Much of this letter is a defense of the apostles authority, based on their teaching and living. The term “apostles” is used in [2:6](../02/06.md)) to reinforce that Paul, Silvanus, and Timothy are sent by God. (See: [[rc://en/tw/dict/bible/kt/apostle]])<br><br>### Second Coming of Christ<br><br>Paul wrote much in this letter about Jesus’ eventual return to Earth. When Jesus returns, he will judge all mankind. He will also rule over creation, and there will be peace everywhere.<br><br>### The fate of reposed Christians<br><br>Paul made clear that those who die before Christ’s return will come back to life and be with Jesus. They will not remain dead forever. Paul wrote this to encourage the Thessalonians, for some of them worried that those Christians who died would miss the great “day of the Lord” when Jesus returns.<br><br>### Idolatry<br><br>The Greek and Roman cultural background in Thessalonica meant that many members of the church were former pagans who practiced some sort of idolatry (See [1:9](../01/09.md)(See: [[rc://en/tw/dict/bible/other/image]]).<br><br>### Suffering<br><br>Much of this letter addresses both the sufferings of the apostles and the Thessalonian church for faithfulness to the gospel. (See: [[rc://en/tw/dict/bible/other/afflict]], [[rc://en/tw/dict/bible/other/persecute]], [[rc://en/tw/dict/bible/other/suffer]])<br><br>### Sanctification<br><br>The concept of holiness is prevalent in this letter. Chapter four discusses how a Christian should practice a holy life. (See: [[rc://en/tw/dict/bible/kt/sanctify]])<br><br>## Part 3: Important Translation Issues<br><br>### What did Paul mean by expressions like “in Christ” and “in Christ Jesus” and “in the Lord Jesus Christ” and “in God the Father” and “in the Holy Spirit”?<br><br>Paul meant to express the idea of a union between God and Christians that includes all three persons of the Trinity. Please see the introduction to the book of Romans for more details about these kinds of expressions.<br><br>### What did Paul mean by expressions like “his coming” and “the coming of the Lord Jesus” and “the coming of the Lord Jesus Christ”?<br><br>Paul used “coming” in a specific way in relation to Jesus Christ to refer to the time when he will come again to earth, this time displaying his glory and power and gathering his people to himself. Depending on the nuances of your language, you may need to translate this with a special concept or word.<br><br>### What did Paul mean by expressions like “the word of God” or “the word of the Lord”?<br><br>Throughout this letter, Paul uses these well-known phrases or abbreviations to refer to the gospel message.<br><br>### What did Paul mean by expressions like “brothers”?<br><br>Throughout this letter, “brothers” is a metaphor that refers to all believers, including females. (See [1:4](../01/04.md); 2:1, 9, 14, 17; 3:7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 26, 27)<br><br>### “We” and “you”<br><br>In this letter, the words “we”, “us,” and “our” refer to Paul, Silvanus, and Timothy, unless otherwise noted. In addition, “we”, “us,” and “our” are used to convey that all three apostles are in agreement with the letter.<br><br>### Major textual issues in the text of the book of First Thessalonians<br><br>When ancient manuscripts of the Bible differ, ULT puts in its text the reading that scholars consider to be the most accurate, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: rc://en/ta/man/translate/translate-textvariants)<br>* “Grace and peace to you” (See [1:1](../01/01.md)). Some other manuscripts read: “Grace and peace to you from God our Father and the Lord Jesus Christ.”<br>* “but we became little children in the midst of you, as if a mother might comfort her own children” (See [2:7](../02/07.md)). Some other manuscripts read, “Instead, we were as gentle among you as a mother comforting her own children.”<br>* “Timothy, our brother and a servant of God” (See [3:2](../03/02.md)). Some other manuscripts read: “Timothy, our brother and fellow worker for God.”<br><br>(See: [[rc://en/ta/man/translate/translate-textvariants]])
 1TH	1	intro	y8c5			0		# 1 Thessalonians 1 General Notes<br><br>## Outline of 1 Thessalonians 1<br><br>1. Greeting (1:1)<br>2. Prayer of thanksgiving for the Thessalonian church (1:2–10)<br>* Memory of the Thessalonians (1:2–5)<br>    * apostolic prayers (1:2)<br>    * work of the Thessalonians (1:2–3)<br>    * God’s election of the Thessalonians (1:4–5)<br>* Thessalonians’ example (1:6–10)<br>    * reception of the apostles’ teaching (1:6)<br>    * examples to Macedonia and Achaia (1:7–10)<br>        * example of suffering (1:7)<br>        * preaching of the gospel (1:8)<br>        * turned away from idolatry to God (1:9)<br>        * waiting for the Second Coming of Christ (1:10)<br><br>## Structure and Formatting<br><br>Verse 1 formally introduces this letter. Letters in the ancient Near East commonly had introductions of this type.<br>Verses 2–4 give a general thanksgiving and encouragement to the Thessalonian church.<br><br>## Special Concepts in this Chapter<br><br>### Trinity<br><br>God the Father, God the Son, and God the Holy Spirit are mentioned numerous times in this chapter. They are described in their identity, activity, and the union that the Christian has in them.<br><br>### Hardship<br><br>Like the apostles before them, the Thessalonian church endured persecution for the sake of the gospel. The way that they responded with faith to the gospel message even in affliction and then preached that gospel to others made them examples to the churches throughout the regions of Macedonia and Achaia.<br><br>### Faithfulness<br><br>Paul mentions the faithfulness of the Thessalonian church throughout this chapter. See, for example, “work of faith” in 1:3, “example to all those who believe” in 1:7, and “faith toward God” in 1:8.
 1TH	1	1	ms5e	figs-ellipsis	Παῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος; τῇ ἐκκλησίᾳ	1	Paul and Silvanus and Timothy to the church	Here Paul omits some words that a sentence would need in order to be complete in many languages. Alternate translation: “We are Paul, Silvanus, and Timothy, writing to the church” (See rc://en/ta/man/translate/figs-ellipsis)
 1TH	1	1	zivb	figs-explicit	Παῦλος, καὶ Σιλουανὸς, καὶ Τιμόθεος	1	Paul and Silvanus and Timothy to the church	**Paul** is understood to be the author of this letter. **Silvanus and Timothy** are with him as he writes and are in agreement with what he writes. If that might not be understood in your language, you could include this information in your translation. Alternate translation: “I, Paul, together with Silvanus and Timothy, write” (See: [[rc://en/ta/man/translate/figs-explicit]])